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LIBRARY 

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University  of  California, 


Class 


THE  OXYRHYNCHUS 
SAYINGS  OF  JESUS 


FOUND   IN   1903 


WITH 


THE  SAYINGS  CALLED  'LOGIA' 
FOUND  IN  1897 


A  LECTURE 


p.v  tttt: 


REV.    CHARLES   TAYLOR,   D.D.,    LL.D. 

MASTER   OF   ST.    JOIIN's  COLLEGE.    CAMBRIDGE 


OXFORD 
AT   THE   CLARENDON   PRESS 

1905 


P^Hce  Tiw  Shillings  Net 


THE  OXYRHYNCHUS 
SAYINGS  OF  JESUS 

FOUND  IN   1903 

WITH 

THE  SAYINGS  CALLED  'LOGIA' 
FOUND  IN  1897 

A  LECTURE 


BY  THE 


REV.   CHARLES   TAYLOR,  D.D.,    LL.D. 

K 

MASTER  OF   ST.    JOHN's  COLLEGE,    CAMBRIDGE 


^iir^VERSiTY 


OXFORD 
AT   THE   CLARENDON   PRESS 

1905 


T3 


HENRY  FROVVDE,  M.A. 

PUBLISHER  TO  THE    UNIVERSITY   OF   OXFORD 

LONDON,  EDINBURGH 

NEW  YORK  AND  TORONTO 


PREFACE 

In  the  year  1903,  six  years  after  their  famous  discovery 
and  publication  of  the  first  Oxyrhynchus  reputed  Sayings 
of  Jesus  (1897),  the  explorers,  Dr.  Grenfell  and  Dr.  Hunt, 
had  the  good  fortune  to  unearth  numerous  other  valuable 
papyri,  one  of  them  with  five  like  Sayings  and  a  short 
Introduction,  and  another  with  Sayings  which  were 
assumed  to  be  from  a  lost  Gospel,  in  the  same  neighbour- 
hood. These  two  sets  of  Sayings  were  edited  for  the 
Egypt  Exploration  Fund. by  the  discoverers,  hereinafter 
called  the  Editors,  at  the  beginning  of  The  Oxyrhynchus 
Pajyyri^  Part  IV,  and  also  separately  with  less  of  critical 
detail,  in  1904.  Their  names  for  the  contents  of  the  two 
papyri  are  Neiv  Sayings  of  Jesus  and  Fragment  of  a  Lost 
Gospel  respectively.  These  names  I  accordingly  adopt  for 
convenience  of  reference,  but  provisionally  and  'without 
prejudice.' 

The  Sayings  found  in  1897,  which  were  undeniably 
ancient,  were  received  everywhere  with  enthusiasm,  and 
zealously  discussed  by  students  and  critics.  Three  esti- 
mates of  them  seemed  to  be  possible.  They  were  perhaps 
true  and  independent  survivals  of  spoken  words  of  the 
Lord  Jesus ;  or  extracts  from  some  vanished  writing  or 
writings  of  Christian  antiquity;  or  a  mixed  product  of 
study  and  reflexion  in  sub-apostolic  days.  This  last  was 
the  conclusion  to  which  I  inclined  in  the  discussion 
of  them  published  at  the  Clarendon  Press  under  the  name 
The  Oxyrhynchus  Logia  and  the  Apocryphal  Gospels  (1899). 
To  this  view  of  the  new  Sayings  the  preference  is  likewise 


1 58597 


iv  Preface  * 

given  in  the  following  pages,  which  contain  the  substance 
of  an  open  Lecture  given  at  Oxford  in  Mansfield  College 
in  December  last  (1904),  with  some  things  then  omitted  for 
the  sake  of  brevity  and  subsequent  additions. 

The  character  of  the  Oxyrhynchus  Sayings  is  well 
accounted  for  by  the  hypothesis  that  their  authors  or 
redactors  had  recourse  for  materials  to  the  Canonical 
Gospels,    the    New     Testament     apocrypha,     and     other 

documents. 

C.  TAYLOE. 
Cambridge, 

March,  1905. 


CONTENTS 

PAGE 

New  Sayings,  of  Jesus      .... 

I 

Fragment  of  a  Lost  Gospel    . 

.         18 

The  Logia 

-        24 

Conclusion 

.         28 

UNIVERSn  Y 

OF 


u^   UNIV 


THE    OXYRHYNCHUS 
SAYINGS    OF    JESUS 


The  fragmentary  Sayings  of  Jesus  found  in  1903  are 
discussed  under  the  names  Nevj  Sayings  of  Jesus  and 
Fragment  of  a  Lost  Gospel,  given  to  them  by  the  Editors, 
in  Section  A  and  Section  B  respectively.  Section  C  is  on 
the  Logia  or  Sayings  found  in  1897,  and  brought  out 
in  that  year  by  the  same  Editors  under  the  double  title 
Logia  Iesou,  Sayings  of  our  Lord.  Section  D  contains 
a  general  Conclusion, 


NEW  SAYINGS  OF  JESUS 

With  the  New  Sayings  I  was  first  made  in  a  measure 
acquainted  by  an  article  on  '  The  New  Christian  Papyri/ 
contributed  by  Canon  E.  L.  Hicks  to  the  Manchester 
Guardian  of  the  i8th  June  last  (1904).  Soon  afterwards 
I  read  these  Sayings  and  the  Gospel  Fragment  as  deciphered 
and  expounded  by  the  Editors,  and  put  together  my  notes 
upon  them.  Some  things  have  now  been  added  from 
Dr.  Swete's  Lecture  on  the  New  Sayings,  as  published  in 
the  Expository  Times  of  August,  1904. 

In  the  following  studies  I  begin  in  each  case  with 
a  reprint  of  the '  Greek  from  the  Editors'  transcript  in 
minuscules,  which,  unlike  their  transcript  in  capitals,  con- 
tains a  number  of  conjectural  additions.  Their  estimates 
of  the  spaces  to  be  filled,  as  shown  by  dots  which  repre- 
sent the  missing  letters,  will  be  found  to  be  apparently 
very  exact,  due  allowance  being  made  for  letters  of  more 
or  less  than  the  average  breadth,  as  CO  and  I .  The  Editors 
and  their  advisers  have  done  much  toward  the  completion 
of  the  New  Sayings,  except  the  Third  and  the  Fifth.  Of 
the   forty-two  lines   in   one  column  which   contained  the 

B 


2         The  Oxyrhynchus  Sayings  of  Jesus 

New  Sayings,  the  latter  halves  have  all  been  broken  off, 
and  the  lines  from  the  thirty-second  to  the  last,  of  which 
only  two  letters  are  left,  are  increasingly  defective  at  the 
beginning.  The  Editors'  separate  edition  of  the  New 
Sayings  and  the  Gospel  Fragment  will  be  quoted  by  the 
abbreviation  N^S, 

Introduction,  11.  1-5. 

{ot}   rotot  ot  \6yoi  01  [ ot^  kka- 

\rja€V  ^lr]((rov)s  6   ^cav  K[vptos  ? 

KOL  0a)/xa  Koi  uttcv  [airots*    way  oorts 
hv  T&v  Xoyoav  rovr[a)i;  &Kuv(rri  Oavdrov 
5   ov  jXT]  yfuarjTai. 

Line  i.  The  Editors'  spacing  of  the  first  line  is  con- 
jectural. There  is  no  such  word  in  it  as  rotot;  what 
remains  of  the  line  being: — 

O.TOI  01  OlAOrOI  01. 
In  the  facsimile,  as  I  have  it,  I  find  no  clear  trace  of  the 
second  letter,  but  there  is  room  for  Y,  written  like  a  small 
gamma  (y)  with  its  dexter  stroke  upright,  as  is  the  Y  of 
yiva-qrai  in  line  5.  If  the  scribe  wrote  otrot  it  must  have 
been  by  mistake  for  ovroi,  these.  Next  comes  the  article  ot 
strangely  written  with  its  first  letter  triangular,  and  it  is 
repeated  just  before  Ao'yot,  words.  As  an  epithet  of  these 
read  ^K-qdaoC,  true,  comparing  John  iv.  ^J,  Rev.  xix.  9, 
xxi.  5,  xxii.  6 ;  and,  with  one  ot  deleted,  the  sense  of  the 
line  will  be : — 

These  are  the  true  words  which. 

Lines  2-5.  Filling  the  vacant  space  with  rot?  naQrjTaU, 
in  accordance  with  Professor  Bartlet's  suggestion  (If.S, 
p.  12),  and  substituting  'A/x^i^  Xiyo)  for  avrots*  Tray,  we  get 
the  sense : — 

Spake  Jesus  the  living  Lord  to  the  disciples 
And  Thomas;  and  He  said,  Verily  I  say. 
Whosoever  shall  hearken  unto  these  words j  of  death 
5  He  surely  shall  not  taste. 


ISIew  Sayings  of  Jesus  3 

Of  line  2  nothing  remains  after  6  fa>v  k.  Two  questions 
have  to  be  answered,  What  came  next  after  6  fwrl  and 
what  stood  at  the  end  of  the  line?  (i)  The  Editors  give 
Kvptoy  as  very  doubtful,  and  Kal  anoOaviav  as  equally  likely, 
cf.  Rev.  i.  18,  J  am  he  that  liveth  and  was  dead.  (2)  For 
the  next  word  or  words  they  give  the  option  between 
a  proper  name  in  the  dative,  as  to  Philip,  or  to  Matthias ; 
a  phrase  such  as  to  the  other  disciples  (so  Dr.  Bartlet, 
cf.  1.  32  and  John  xx.  26,  his  disciples  were  ivithin  and 
Thomas  with  them) ;  and  *lovha  rw,  to  Judas  who  is  also 
Thomas,  i.e.  to  Judas  Thomas,  suggested  by  Professor  Lake. 
To  these  suggestions  add  that  of  Canon  E.  L.  Hicks,  who 
quotes  Deut.  i.  i^  2  Sam.  xxiii.  i,  and  reads:  — 

These  are  the  words,  the  \last  (words)  which] 
Spake  Jesus  the  Living  [and  True,  to  the  Eleven'] 
And  Thomas. 

The  points  (i)  and  (2)  have  to  be  settled  together,  in 
order  that  the  reading  as  a  whole  may  be  of  the  right 
length.     Supposing  the  choice  to  lie  between  the  readings, 

6  ^^v  Kvpios  roiy  jxaO-qrals, 
6  C<2v  KOL  cLTTodavojv  *Iov6a  r(3, 
and  6  ^^v  /cat  &\r]6i.vds  ^lovbq  tw, 

each  of  which  gives  seventeen  letters  after  the  k,  I  should 
on  the  whole  prefer  the  first  of  the  three.  The  compiler 
would  have  claimed  dominical  sanction  for  his  Sayings,  as 
St.  Paul  or  St.  Luke  for  the  saying  quoted  in  Acts  xx.  ^^ 
in  the  name  of  'the  Lord  Jesus';  and  the  Sayings  them- 
selves or  some  of  them  tell  us  that  they  were  addressed  to 
a  plurality  of  disciples. 

The  reading  'to  the  disciples  and  Thomas*  makes 
St.  Thomas  the  authority  for  the  record.  In  the  canonical 
writings  he  becomes  prominent  only  after  the  Resurrection, 
and  to  this  period  the  Introduction  to  the  New  Sayings 
seems  to  refer.  The  Editors'  variant  for  KvpL09  suggested 
by  Rev.  1.  c.  would  make  this  reference  a  certainty.     But 

B  2 


4  The  Oxyrhynchus  Sayings  of  Jesus 

I  think  that  6  ^<av  of  itself  connotes  the  same  ;  and  *  Lord ' 
in  its  higher  sense  is  a  title  of  Him  '  that  liveth  and  was 
dead,'  cf.  Acts  ii.  ^6',  Rom.  x.  9,  xiv.  9.  In  grammatical 
form  the  title  6  C^v  Kvpios  resembles  John  vi.  57,  6  C^v 
TTarrip,  the  living  Father. 

For  the  phrase  Haste  of  death'  in  its  sense  die  the 
reader  is  referred  rightly  to  Matt.  xvi.  :z8,  Mark  ix.  i, 
Luke  ix.  27 ;  and  for  the  same  with  a  supposed  *  deeper 
and  metaphorical  meaning '  to  John  viii.  ^2,,  If  a  Tnan  keep 
my  ivord,  he  shall  never  taste  of  death  (N.S.  p.  12),  a  saying 
which  it  is  thought  that  our  author  may  have  known 
independently  of  the  Fourth  Gospel  {Ox.  Papyr.  IV.  11). 

But  in  John  viii.  51  f.  the  phrase  comes  in  as  follows : — 

51  Verily,  verily,  I  say  unto  you,  If  a  man  keep  my 
saying,  he  shall  never  see  {0€o>prj(Tr))  death.  52  Then  said 
the  Jews  unto  him,  Now  we  know  that  thou  hast  a  devil. 
Abraham  is  dead,  and  the  prophets ;  and  thou  sayest, 
If  a  man  keep  my  saying,  he  shall  never  taste  of  death. 

The  Evangelist  regards  the  Jews  as  ignorant  or  cavilling 
objectors,  and  makes  them  misquote  the  saying  in  verse  51. 
In  the  New  Sayings  perhaps  this  point  was  overlooked ; 
the  Fourth  Gospel  was  used  uncritically;  and  the  Jews' 
garbled  version  of  His  saying,  with  taste  of  death  like 
'Abraham  and  the  prophets'  instead  of  see  death,  is  at- 
tributed to  Jesus. 

And  further,  the  saying  as  it  stands  in  lines  3-5, 
with  its  express  reference  to  '  these  words '  which  follow, 
is  clearly  not  an  unadulterated  'true  word';  but  rather 
a  saying  edited  by  a  compiler  so  as  to  form  part  of  his 
preface  to  a  collection  for  which  he  claims  the  authority 
of  the  Lord  Jesus. 

First  Saying,  U.  5-9. 

5  [A-cyet  *l7][(rov)^' 

fXT;  irava-da-Ou}   6  ^r][T(ov €(as  hv 

€Vprj  Koi  orav  evpj]  [dapi{3r}d^a€TaL   kol  6a\i- 
^r]0€ls  /3a(riA€V0-€t  Ka\l  ISaa-iXevaas  avaira- 


New  Sayings  of  Jesus  5 

Lines  6,  7.  The  gap  in  line  6  would  be  not  inappropri- 
ately filled  by  Tr]v  (ro(f)Cav,  wisdom.  In  the  next  line  '  the 
exigencies  of  the  space  seem  to  require  Oafi/SeCa-Oct) '  (Swete), 
let  him  be  arnazed  or  r)iarvel,  rather  than  the  longer  word 
6afjL(3rj6Tj(r€Ta  i     Rendering  accordingly  we  get : 

5  Saith  Jesus, 

Let  him  not  cease  that  seeketh  Wisdom  until 
He  find,  and  when  he  has  found  let  him  mxirvel ;  and 
Having  marvelled  he  shall  reign,  and  reigning 
He  shall  rest. 

The  Saying  is  quoted  or  alluded  to  as  below  in  patristic 
writings : — 

a.  Clem.  Strom,  ii.  9  (P.  453)>  '^H  mv  rw  Kad^  ^EppaCovs 
€vayy€\C(^,  *0  6aviJ.dcra^  ^aaiK^va^i,  yiypairTaL'  koI  6  (3a(T LXevaas 
avairavOria-^Tau  *  As  it  is  written  also  in  the  Gospel  accord- 
ing to  the  Hebrews,  He  who  wonders  shall  reign,  and  he 
who  has  come  to  reign  shall  rest.' 

b.  Clem.  Strom,  v.  14  (P.  704),  Ov  irava-^Tai  6  ^r]T5>v 
€0)5  av  evprj"  evpcav  8^  6apL(3rj6ri(T€Tai'  Oaix^rjOeh  '8e  ^acnXevaei' 
pacnXeva-as  be  k-navaTiavarerai.  The  seeker  shall  not  cease 
until  he  find,  and  having  found  he  shall  marvel,  and 
having  mxirvelled  he  shall  reign,  and  having  come  to  reign 
he  shall  rest.  Qafx^os  means  great  ^  wonder/  as  in  Acts  iii. 
10  and  they  were  filled  tuith  wonder  and  amazement  But, 
*  wonder'  having  been  used  for  OavjxaCtiv,  a  different  word 
was  wanted  for  Oaixpda-Oai. 

c.  Barn.  iv.  13.  *  Lest  perchance,  taking  our  rest  (iTrava- 
TTavopLevoL)  as  if  called,  we  slumber  in  our  sins,  and  the 
wicked  Prince  receive  the  power  over  us  and  thrust  us 
away  from  the  kingdom  of  the  Lord.'  I  take  this  to  be 
a  possible  allusion  to  the  Saying,  with  its  promise  of  rest 
when  the  kingdom  is  won.  He  who  rests  prematurely  will 
fail  to  reach  the  kingdom. 

d.  %  Clem.  R.  ii.  6,  v.  5.  'For  that  is  great  and 
wonderful  (davpiaa-Tov),  to  establish  not  the  things  that  are 
standing  but  those  which  are  falling  .  .  .  but  the  promise 


,^D  -.Si-  i-^-C_7^  ^ 


6         The  Oxyrhynchus  Sayings  of  Jesus 

of  Christ  is  great  and  wonderful,  to  wit  the  rest  of  the 
coming  kingdom  and  of  life  eternal.' 

Resch  in  his  Agrapha  quotes  this  from  the  Homily  of 
Pseudo-Clement  of  Rome  as  an  allusion  to  the  Saying  in 
Clem.  Strom,  ii.  1.  c,  which  he  regards  as  not  a  genuine 
Logion  but  an  Apocryphon.  Pseudo- Clement's  '  promise  of 
Christ '  may  be  thought  to  be  an  attestation  of  our  author's 
*  Saith  Jesus/  or  the  like;  that  is  to  say,  of  the  express 
ascription  of  the  Saying  to  Christ. 

For  surprise  at  the  revelation  of  the  kingdom  see 
Matt.  XXV.  34  f . ;  Bam.  vii.  9 ;  2  Clem.  R.  xvii.  5. 

e.  Acta  Thomae  §  136,  p.  243  ed.  Bonnet,  quoted  by 
Mr.  Badham.  'And  the  apostle  said,  the  treasury  of  the 
holy  King  is  flung  open,  and  they  who  worthily  partake  of 
the  good  things  there  rest,  and  resting  they  shall  reign.' 

Clement  in  Strom,  ii.  leads  up  to  the  Saying  with  words 
about  Wisdom  and  knowledge  of  the  truth,  of  which  the 
beginning  is  to  wonder  at  things,  '  as  Plato  in  the  Theae- 
tetus  saith,*  in  words  attributed  to  Socrates.  And  he 
quotes  St.  Matthias  as  saying  in  his  Traditions,  Savfjiaa-ov 
TO.  irapovra,  wonder  at  the  things  present.  Wonder  is 
a  phase  of  ignorance  antecedent  to  the  quest  and  acquire- 
ment of  knowledge. 

In  the  Saying  as  cited  more  at  length,  but  without 
indication  of  its  source,  in  Strom,  v.  there  is  no  sign  of 
any  hiatus  ais  in  1.  6.  This  led  me  to  think  of  a  reading, 
'  Let  not  the  seeker  cease  tov  Cn'^o.v,  from  seeking,  until  he 
find ' ;  but,  having  regard  to  Strom,  ii.  1.  c,  I  prefer  to  insert 
'  Wisdom '  as  the  subject  of  the  Saying. 

For  Wisdom  as  a  personage  to  be  sought  diligently,  and 
as  related  to  wonder,  rest,  and  kingship,  compare  the 
following  sayings : — 

Ecclus.  vi.  27  Search,  and  seek,  and  she  shall  be  made 
known  unto  thee.  28  (Ii.  27)  For  at  the  last  thou  shalt 
find  her  rest.  31  Thou  shalt  put  her  .  .  .  about  thee  as 
a  crown  of  joy. 

Prov.  viii.  15  By  me  kings  reign. 

Wisd.  X.  10  She  .  .  .  shewed  him  the  kingdom  of  God. 


New  Sayings  of  Jesus  7 

14  She  brought  him  the  sceptre  of  the  kingdom.     17  (She) 
guided  them  in  a  marvellous  way. 

Add  the  Stoic  teaching  that  the  wise  man  is  the  true 
king,  to  which  St.  Paul  alludes  in  i  Cor.  iv.  8-10,  ye  have 
reigned  .  ,  ,  ye  are  wise  (cf.  Lightfoot  on  St.  Paul  and 
Seneca) ;  and  we  have  apt  parallels  which  suffice  to  account 
for  Wisdom  as  the  subject  of  the  first  of  the  New  Sayings. 
This  does  not  indeed  make  wonder  the  '  beginning  of 
wisdom,'  but  brings  it  in  perhaps  as  leading  from  wisdom 
attained  to  a  higher  grade  of  it.  See  also  Mark  x.  24  f . ; 
Heb.  iii.  11 — iv.  11 ;  Rev.  xiv.  13,  xx.  4. 

Second  Saying,  U.  9-21. 

X^yet  ^l\r]{(Tov)s' rtVes 

10  ol  ekKovres  tjimcls  [ety  ttjv  fiacnkeCav  et 

ri  /3aa-tAeta  iv  pvpa[v(^  eorir  ; 

TO,  ireTdva  tov  ovp[avov  koI  t&v  O'qpmv  o- 

TL    VTTO    TYjV    yijv    €OT[tr    Tj    CTTt    TTJS    yTJS    KOI 

ol  l^Oves  TTJs  6a\6[(rcr7]9  ovtol  ol  ekKov- 
15  T€S  vixds,  KoX  J]  ;3a(r[tAeta  t&v  ovpavGiv 
ivTos  vfJL&v  [ejoTt  [koI  oaris  av  kavTOV 

yvia  ravrriv  cv/07j[(ret 

kavTovs  yvoi(T€(r0€  [kol  ctS^o-ere  ort  vloC 

€(rT€    Vpi.€LS    TOV    TTaTpOS    TOV    r[ 

ao  yz/wa(€o-)^e  kavTovs  ii[ 

Koi  v/xety  eare  r;7rrp[.   .  .  . 

Lines  9-15.  These  lines  contained  a  section  complete 
in  itself,  which  began  perhaps  with  'Epcorare  {Ox.  Fapyr. 
IV.  6).  In  1.  10  avo)  els  ovpavov  is  possible  as  an  alternative 
to  CIS  T7]v  jBaa-Lkeiav.  The  next  line  may  have  ended  'Apiriif 
Aeyo)  or  Aeyco  vpuv.  In  1.  12  I  read  irav  /crtV/xa,  every  crea- 
ture, as  more  comprehensive  than  t&v  OripCcaVy  of  the  beasts. 
Translating  accordingly  we  get : — 

Saith  Jesus,  Te  ask,  Who  are 
lo  They  that  draw  us  up  to  heaven,  if 

The  kingdom  is  in  heaven  ?     Verily  I  say. 

The  fowls  of  the  heaven,  arid  every  creature  that 


8         The  Oxyrhynchus  Sayings  of  Jesus 

Is  under  the  earth  or  upon  the  earth,  and 
The  fishes  of  the  sea^  these  are  they  that 
15  Draw  you. 

Lines  15-21.  An  editorial  Kat  (1. 15)  introduces  a  further 
saying  about  the  kingdom.  For  a  simple  KaC,  And,  mean- 
ing '  And  he  saith  in  another  place/  see  Heb.  i.  8  (Ps.  xlv.), 
But  unto  (R.  y-of)  the  Son  he  saith.  Thy  throne,  0  God,  is 
for  ever  and  ever  ...  10  (Ps.  cii.),  And,  Thou,  Lord,  in 
the  beginning  hast  laid  the  foundation  of  the  earth. 

In  1.  17,  which  ends  with  three  pltis  eight  dots,  another 
KaC  is  wanted  to  begin  a  fresh  clause,  and  evpovres  with  its 
eight  letters  exactly  fills  the  remaining  space. 

In  1.  18,  partly  adopting  Dr.  Swete's  eav  yap  a\r)6(as  \ 
cavTOV^  yv(o(r€(rd€,  viol  Kal  dvyarepes  \  core  kt€,  I  would  replace 
the  Editors*  conjectural  supplement  by  on  viol  kol  Ovyarip^s, 

In  1.  19  read,  with  the  Editors,  tov  TravTOKpdropos  Kat. 

Line  20  ends  with  four  plus  five  plus  five  dots.  Words 
wanted  here  are  ahov  ovra^,  and  the  remaining  dots  .... 
suggest  roi?  as  in  Luke  ii.  49,  h  roTs  tov  irarpos  fxov,  R.  V.  in 
my  Father's  house ;  or  to  keep  the  plural,  say  precincts. 

With  TjToXts  for  its  last  word  the  Saying  would  end 
thus  : — 

15  And,  The  kingdom  of  heaven 

Is  within  you,  and  whosoever  himself 
Shall  know  shall  find  it;  and  having  found  it 
Ye  shall  know  yourselves,  that  sons  and  daughters 
Are  ye  of  the  Father  Almighty,  and 

20  Ye  shall  know  that  ye  are  in  His  precincts, 
And  ye  are  the  city. 

In  the  main  successfully  restored  by  the  Editors  the 
Second  Saying  lacked  little  but  illustration,  although  they 
show  some  want  of  confidence  in  their  reconstruction. 

The  MS.  reading  *us*  and  the  interrogation.  Who  are 
they  that  draw  us  up  to  heaven  ?  if  that  be  the  true  form 
of  it,  are  justified  by  the  locus  classicus  quoted  below  from 
the  Pentateuch  with  its  New  Testament  parallel.  These 
express  the  thought  of  the  inaccessibility  of  heaven  to 


New  Sayings  of  Jesus  9 

man,  and  to  one  or  both  of  them  the  Saying  in  all  proba- 
bility alludes. 

Deut.  XXX.  II  For  this  commandment  which  I  com- 
mand thee  this  day,  it  is  not  hidden  from  thee,  neither  is  it 
far  off.  12  It  is  not  in  heaven,  that  thou  shouldest  say. 
Who  shall  go  up  for  us  to  heaven,  and  bring  it  unto  us, 
that  we  may  hear  it,  and  do  it  1  13  Neither  is  it  beyond 
the  sea,  that  thou  shouldest  say,  Who  shall  go  over  the  sea 
for  us,  and  bring  it  unto  us,  that  we  may  hear  it,  and  do 
it  ?  14  But  the  word  is  very  nigh  unto  thee,  in  thy 
mouth,  and  in  thy  heart,  that  thou  may  est  do  it. 

Rom.  X.  6  But  the  righteousness  which  is  of  faith 
speaketh  on  this  wise.  Say  not  in  thine  heart,  Who  shall 
ascend  into  heaven?  (that  is,  to  bring  Christ  down  from 
above :)  7  Or,  Who  shall  descend  into  the  deep  ?  (that  is, 
to  bring  up  Christ  again  from  the  dead.)  8  But  what  saith 
it  ?  The  word  is  nigh  thee,  even  in  thy  mouth,  and  in  thy 
heart :  that  is,  the  word  of  faith,  which  we  preach. 

From  the  commandment  or  Law  to  Wisdom  the  transi- 
tion is  obvious  and  natural.  Ecclus.  li.  26,  Nigh  (Heb.  nnnp) 
is  she  to  them  that  seek  her^  is  a  reminiscence  (A.V.  marg.) 
of  Deut.  XXX.  14.  A  more  extended  allusion  to  Deut.  1.  c.  is 
found  in  Job  xxviii.  12-28,  Where  shall  wisdom  be  found? 
. . .  The  depth  saith,  It  is  not  in  me  .,.It  is  hid  from  the  eyes 
of  all  living,  and  kept  close  from  the  fowls  of  the  heaven  .  .  . 
And  unto  man  he  said.  Behold,  the  fear  of  the  Lord,  that 
is  wisdom;  and  to  depart  from  evil  is  understanding. 
As  revealed  to  man  it  is  *  very  nigh '  and  practical :  not  far 
off  in  heaven  but  in  the  heart,  *  that  thou  mayest  do  it.' 

See  also  Pro  v.  xxx.  3, 1  neither  learned  wisdom,  nor  have 
the  knowledge  of  the  holy.  4  Who  hath  ascended  up  into 
heaven,  or  descended?  and  John  i.  51?  iii-  ^S* 

'There  remains  however  the  greatest  crux  of  all,  the 
meaning  of  draw'  {N.  8.  p.  16).  In  (Xkovtcs  and  its 
use  here  I  find  no  difficulty;  but  was  there  anything  in 
literature  to  suggest  it  ? 

We  may  think  of  the  approach  to  the  kingdom  as  a 
wayfaring  along  'The  steep  and  thorny  path  that  leads 


10        The  Oxyrhynchus  Sayings  of  Jesus 

to  heaven.'  Going  back  from  Hamlet  to  Hesiod,  we  find 
the  ancient  poet  describing  the  ascent  to  the  abode  of 
Virtue  as  at  first  steep.  The  ascent  to  heaven  may  be 
likened  to  a  mountain  track,  so  precipitous  in  places  that 
the  traveller  cannot  climb  up  it.  Angels  must  carry  him, 
as  they  carried  Lazarus  in  the  Parable. 

The  old  Kebetis  Tabula,  which  any  Greek  of  the  day 
might  have  known  as  an  elementary  school-book,  expounds 
a  supposed  allegorical  picture  representing  life  as  a  pilgrim- 
age to  the  abode  of  the  blessed.  The  way  winds  up  a  hill, 
on  which  there  is  a  great  rugged  rock.  Up  above  stand 
two  strong  women,  the  personified  sister  virtues  Continence 
and  Endurance.  These  stretch  out  their  hands  eagerly, 
exhorting  the  weary  travellers  to  endure  to  the  end.  But 
up  the  rock  no  path  is  seen.  The  question  is  asked,  How 
do  the  men  get  up  it  ?  The  answer  is,  that  those  women 
descend  the  precipice  and  drag  the  men  up  to  them, 

Kol  (Kkovo-lv  avTovs  av(o  irpbi  avrds. 

Here  we  have  the  word  €\k€iv,  draw,  used  as  in  the 
Saying,  the  author  of  which  may  very  well  have  borrowed 
from  the  Tablet  or  Picture  of  '  Kebes.'  ^Kko),  kkKvoi]  For  the 
latter  see  John  vi.  44,  xii.  32,  to  which  also  the  Saying 
may  allude.     Clement  of  Alexandria  uses  both. 

Clem.  Strom,  v.  12  (P.  694),  rj  6ti  fj  Icrxys  tov  \6yov  ri 
hoOelaa  ij^jlIv  .  .  .  irdvTa  tov  Karahe^dixevov  Kal  ivrbi  kavTov 
KT-qadnevov    avrrjv  .  .   .   Trpoj   kavrrjv    cAkci,    is    given    in  Ox, 

Fapyr.  IV.  7  with  the  words  underlined  inadvertently 
omitted.  Clement's  Power  of  the  Word,  which  like  the 
leaven  draws  all  men  who  have  received  it  and  have 
it  within  them  to  itself,  may  have  been  suggested  to  him 
by  the  action  of  Continence  and  Endurance  in  the  Picture 
of  Kebes. 

There  is  nothing  abstruse  thus  far  in  the  Saying,  the 
plain  sense  of  lines  9-15  being  that  man  should  'rise 
through  nature  up  to  nature's  God,'  in  accordance  with 
Old  and  New  Testament  teaching  as  below. 

Job  xii.  7,  8.  But  ask  now  the  beasts,  and  they  shall 


New  Sayings  of  Jesus  ii 

teach  thee ;  and  the  fowls  of  the  air,  and  they  shall  tell 
thee:  Or  speak  to  the  earth,  and  it  shall  teach  thee; 
and  the  fishes  of  the  sea  shall  declare  unto  thee. 

Matt,  vi  (Luke  xii.  23  f.).  26  Behold  the  fowls  of  the 
air:  for  they  sow  not,  neither  do  they  reap,  nor  gather 
into  barns ;  yet  your  heavenly  Father  feedeth  them.  Are 
ye  not  much  better  than  .they?  28  Consider  the  lilies 
of  the  field.  30  0  ye  of  little  faith.  32  Your  heavenly 
Father  knoweth  that  ye  have  need  of  all  these  things. 

Men  are  to  learn  faith  in  the  heavenly  Father  from  the 
things  of  earth.  Next  after  *  heaven '  in  line  1 1  f .  come 
the  birds  '  of  the  heaven,'  and  then  by  way  of  contrast  and 
paradox  '  every  creature  that  is  under  the  earth.'  I  prefer 
Tiav  KTi(j[ka,  every  creature,  to  rSiv  Q'^pitav,  as  comprehending 
*  the  grass  of  the  field '  as  well  as  the  beasts. 

Whatever  was  meant  by  Luke  xvii.  21,  the  kingdom  of 
God  is  within  you,  the  saying  'The  kingdom  of  heaven 
is  within  you/  as  it  stands  in  11.  15-16,  must  mean  that 
the  kingdom  is  not  external  but  within  a  man,  in  his 
heart.  Was  the  saying  in  either  form  quite  new,  or  can 
we  find  something  which  gave  rise  to  it?  The  word  of 
faith  in  Rom.  x.  8  being  the  Gospel  of  the  Kingdom,  the 
saying  rests  upon  Deut.  1.  c,  to  which  St.  Paul  refers. 

Mr.  Badham  aptly  quotes  from  the  beginning  of  Clem. 
Paed.  iii.  'It  is  then,  as  it  appears,  the  greatest  of  all  lessons 
to  know  one's  self.  For  if  a  man  knows  himself  he  will 
know  God '  (iV.  8.  p.  17).  Having  come  to  know  himself 
a  man  finds  the  kingdom  of  heaven  within  him ;  and  con- 
versely, having  found  this  within  them,  men  rise  to  a  yet 
higher  self-knowledge.  The  proposed  reading  koX  evp6vT€s 
after  evprja-et  (1.  17)  is  in  the  style  of  1.  7. 

Luke  ii.  49  h  rot?  rod  irarpos  fJiov,  lit.  in  my  Father's, 
is  best  illustrated  by  John  xiv.  2,  In  my  Father's  house 
(otKta)  are  many  mansions,  compared  with  the  quotations 
of  it  in  Iren.  iii.  20.  3,  v.  ^6  (vol.  ii.  105,  427  f.  ed.  Harvey). 
In  the  latter  place,  near  the  end  of  his  last  book, 
Irenaeus  writes,  ws  ol  TTpea-^vrepoL  Xiyoucri  Krk.  ol  be  ttjv 
kaixirpoTriTa  rrjs  TroAfO)?  KaOi^ovaiv  .  .  .  koX  hia  tovto  elprjKevai. 


12        The  Oxyrhynchus  Sayings  of  Jesus 

Tov  Kvpiov,  €v  TOLs  Tov  TTaTpos  fJ-ov  ^lovcLi  clvaL  TToAAaj,  relating 

that  the  Elders  quoted  the  Lord  as  saying,  That  in  my 
Father's  (Lat.  apud  Patrem)  are  many  mansions.  In  the 
former  place  we  have  now  only  the  Latin,  Multae  enim 
TThansiones  apud  Patrem. 

Clem.  Strom,  vi.  6  (P.  763  f.).  Here  Clement  discourses 
again,  as  in  Strom,  ii.  9,  on  the-  preaching  in  Hades  (Herm. 
Sim.  ix.  16);  and  he  writes  of  the  repentant,  'even  though 
in  another  place,'  as  (v  rot?  tov  Oeov  ovras  tov  iravTOKpaTopos^ 
i.e.  according  to  Potter,  in  the  number  of  those  who  are 
God  Almighty's ;  but  the  phrase  in  itself  may  also  mean, 
in  His  precincts.  The  Saviour  preached  drawing  [eXKvcras) 
men  wherever  they  were  to  salvation.  God  is  the  Lord  of 
of  all  men,  '  but  more  intimately  the  Father  of  those  who 
know '  (P.  764). 

The  Editors'  reading  tjtito  in  1.  21  seems  to  be  right  by 
the  facsimile,  and  the  unfinished  word  would  be  TrroXtj 
(Blass),  an  archaic  form  of  ttoAis,  city.  '  Ye  are  the  city,' 
cf.  Heb.  xi.  10  R.V.,  Rev.  xxi.,  sCnd  the  Greek  saying  that 
'  men,  not  walls,  are  a  city,'  is  implicitly  contained  in  Matt, 
v.  14,  Te  are  tlie  light  of  the  world.  A  city  that  is  set  on 
an  hill  cannot  be  hid,  a  saying  embodied  in  one  of  the 
Oxyrhynchus  Logia. 

Third  Saying,  11.  21-27. 

[  Xey€i  ^\r\{aov)^' 

ovK  CLTroKvrjcrcL  6.v0[p(tiTros , 

pcov  fTrepoiTTjaaL  7ra[ 

p<ji)v  irepl  TOV  TOTTov  Tr][i 

25  a€T€  OTL  TToXAol  ^(TovTai  7r[pcI)roi  ^a\aT0L  kol 

oi    i(T)(aTOL    TTpCaTOL    KOL    [ 

(T(,V. 

Lines  21-4.  What  sort  or  condition  of  man  will  inquire  ? 
and  of  whom  and  about  the  place  of  what?  Answers  to 
the  latter  questions  first  occurred  to  me. 

Line  23  ends  with  two  plus  three  plus  eight  dots  and  is 
followed  by  pcov.    For  ira . .  read  irapd,  suppose  pcov  to  be  the 


New  Sayings  of  Jesus  13 

end  of  a  genitive  plural,  and  in  the  space  .  .  .  after  i;apa 
write  T&v,  Elders  of  the  Church  being  likely  personages 
to  be  inquired  of,  irpecr^vTipoiiv,  elders,  with  its  eight  plus 
three  letters  may  be  assumed  to  be  the  genitive  which  was 
to  be  found. 

Line  34  is  the  crux  of  the  Saying.  After  r^s  there  are 
^YQ  'plus  three  plus  four  dots,  and  aere  begins  the  next  line. 
The  Saying  ended  with  a  warning,  introduced  probably  by 
a  But ;  before  which  must  have  come,  concerning  the  place 
of  his Read  accordingly, 

Trept  Tov  TOTTOV  rrjs  avTov  d\\*  evpTJl o-ere, 

and  we  shall  have  filled  up  line  2,4,  leaving  no  space  at  all 
»  for  the  noun  which  agreed  with  rrjs. 

Satisfied  that  no  superfluous  letters  had  been  inserted, 
and  that  the  Editors'  estimate  of  the  space  to  be  filled  was 
nevertheless  as  usual  accurate,  I  felt  that  there  must  be 
some  exceptional  way  out  of  the  difiiculty.  The  facsimile 
and  the  transcript  in  capitals  (J}^,  >Sf.  p.  11)  show  v/xets  first 
omitted  and  then  written  above  1.  19,  and  the  like  has  hap- 
pened in  the  Third  Saying  (1.  2,^),  thus, 

on 

cere  noAAoi  gcontai 

In  1.  24  suspend  avrov,  and  we  get  back  the  space 

wanted  for  fxovrji,  mansion,  a  word  associated  with  'place* 
in  John  xiv.  a.  In  my  Father's  house  are  many  mansions 
.  , .  I  go  to  prepare  a  place  for  you. 

Lastly,  what  sort  or  condition  of  man  will  inquire  ?  In 
1.  22  i,  we  have  six  plus  three  dots  plus  poav,  which  suggests 
Tjfxep&v,  of  days.  Abraham  and  Isaac  died  each  ttAtJ/o?]?  r^i^pcavy 
full  of  days  (Gen.  xxv,  xxxv).  Ilki]pr]s  completes  1.  22,  and 
gives  the  sense,  that  a  man  looking  to  the  end  of  his  days 
will  take  thought  and  ask  about  the  place  of  his  abode  in 
the  world  to  come, 

Saith  Jesus, 
A  mxin  full  of  days  will  not  hesitate 
To  inquire  of  the  elders 
Concerning  the  place  of  his  mansion. 


OF  THE 

IlMf\/CDQ!-rv 


.^ 


T4         The  Oxyrhynchus  Sayings  of  Jesus 

Lines  24-7.  Line  26  ends  with  twelve  dots  in  the 
transcript,  but  the  Editors'  proposed  reading  (oy^v  aiiaviov 
€iov\(TLv  (Ox.  Papyr.  IV.  8)  allows  fifteen.  To  contrast 
with  TToXXoi  read  kol  oXCyoi,  and  fetv ;  and  then  K\r]ToC  (or 
iKXcKTOi)  €l\(TLv,  Comparing  Matt.  xxii.  14.  Thus  the  Saying 
ends  with  the  warning, 

But  ye  shall  find 
25  Thai  many  that  are  first  shall  he  last  and 
The  lad  first,  and  few  are  called  (or  chosen). 

With  its  four  iotas  in  the  room  of  two  ordinary  letters, 
oXiyot  KX-qroL  €t  fits  into  the  space  of  twelve.  KX-qroC  here 
would  have  the  sense  called  efiectually,  as  in  places  of  the 
New  Testament,  or  Bam.  1.  c.  (p.  5).         *  • 

Papias  writes  in  the  introduction  to  his  work  on  the 
Dominical  Oracles  (Euseb.  H.  E.  iii.  39),  that  he  will  not 
hesitate  {Ovk  o/crTJo-co)  to  incorporate  things  learned  from 
the  Elders;  and  he  names  Thomas  as  an  authority  for 
some  of  his  traditions. 

Fourth  Saying,  U.  27-31. 

Xiyii  ^lr){(Tov)i'  [iiav  to  jjli]  €/ut7rpo(r- 

OfV    TTJi    OXJ/taH    (TOV    Kot    [to    KiKpVlUliVOV 

0770  (TOV  a'noKaXv(}i{6)rj(T(T[aC  trot,     ov  yap  l<r- 
30    TLv  Kpvirrdv  h  ov  <l)av€[pdv  y€irqa€Tai 
Koi  TtOafXfxivov  h  o[vk  ^y€p6rj(T€TaL. 

Saith  Jesus,  All  that  is  not  before 
Thy  face,  and  that  ivhich  is  hidden 
From  thee,  shall  be  revealed  to  thee.     For  there  is  not 
30  A  ny thing  hid  which  shall  owt  be  made  manifest ^ 
And  buried  which  shall  not  be  raised. 

This  Saying,  which  has  been  well  restored  by  the  Editors, 
is  akin  to  Matt.  x.  26,  Fear  them  not  therefore :  for  there  is 
nothing  covered,  that  shall  not  be  revealed ;  and  hid,  that 
shall  not  be  known ;  Mark  iv.  22  R.V.  For  there  is  nothing 
hid,  save  that  it  should  be  manifested;  neither  was  any- 
thing  made    secret,   but    that   it  should    come   to    light; 


New  Sayings  of  J e sits  15 

Luke  xii.  2  R.V.  But  there  is  nothing  covered  up,  that 
shall  not  be  revealed :  and  hid,  that  shall  not  be  known. 

St.  Mark's  telic  construction  indicates  that  things  hidden 
are  hidden  by  design,  and  with  intent  that  they  should 
come  to  light  in  due  time.  The  parallels  from  Matt, 
and  Luke,  which  fail  to  express  this,  are  perhaps  later, 
although  the  contrary  is  suggested  by  the  Editors  {N.  S, 
p.  t8). 

A  thing  may  be  hidden  from  a  man  because  it  is  not 
before  his  face,  or  because,  being  in  his  line  of  sight,  it 
is  covered  up.  In  Xenophon's  Mem,  Socr.  ii.  3  there  is 
a  saying  of  the  proverbial  sort,  that  the  most  far-sighted 
eyes  cannot  even  of  things  near  at  hand  see  at  once  what 
is  before  and  what  is  behind ;  and  in  Herm.  Sim.  ix.  2.  7 
Hermas  is  told,  'The  things  behind  thee  thou  canst  not 
see,  but  the  things  before  thee  thou  beholdest,'  and  is 
advised  to  let  alone  what  he  cannot  see  and  master  what 
he  can.  The  promise  of  the  Saying  to  men  who  desiderate 
gnosis  is  in  effect.  Then  shall  ye  know. 

The  revelation  to  come  is  expressed  partly  in  terms  of 
a  resurrection.  Things  simply  hidden  shall  be  brought 
to  light,  and  the  dead  and  buried  shall  be  raised.  The 
Saying  is  more  finished  in  form  than  the  Gospel  parallels, 
to  which  it  not  improbably  alludes. 

Fifth  Saying,  11.  32-42. 

[€^]iTaCovcnv  avrov  o[l  fjLa6r]Tal  avTOv  kol 
[Ae]yovcrii>*  ir&s  vr](TT€v[(rofXiV  kol  ttwj  .  .  . 

[ ]lJi€6a    KOL    TTcS?    [ 

35  [.  .  .  .  KJal  Ti  irapaTrjprjcrloixev 

[ ]v  ;    Aeyet  ^h]{a-ov)s'  [ 

[ ]€irat  \xr]  7roietr[e 

[.  .  .  .  .]r79  aXrjdeCas  av[ 

[ ]v  a['7r]oKe/c/o[u 

40    [ fJLa]KdpL[6s]    idTLV    [. 

[ ]a)  €(tt[l 

[ H ■ 


i6         The  Oxyrhynchus  Sayings  of  Jesus 

'  Though  this  Saying  is  broken  beyond  hope  of  recovery, 
its  general  drift  may  be  caught'  (N.  S.  p.  19). 

Lines  ^2-^6.  'E^erafouo-ti;  may  have  been  suggested  by 
John  xxi.  12  (Ox.  Papyr.  IV.  9)/ And  none  of  the  disciples 
durst  question  him/  Keeping  the  indicative  futures,  or 
substituting  subjunctives  as  vqa-Tevaoiixev  (Swete),  and  com- 
paring Matt,  xxiii.  3,  observe  arid  do,  we  may  suppose 
the  Saying  to  have  begun  thus : — 

His  disciples  question  Him  and  say,  How  shall  (or 
should)  we  fa^t,  and  how  pray^  and  how  give  alms  ?  and 
what  shall  (or  should)  ive  observe  and  do? 

Lines  36-40.  The  reconstructor's  range  of  conjecture 
will  be  limited  if  we  assume  that  this  section  consisted 
simply  of  precepts  without  any  reference  to  the  reward 
of  observance,  a  subject  belonging  to  the  beatitude,  Happy 
is  he  ...,  in  lines  40  f.  The  questions,  How  should  we  fast, 
pray,  give  alms'?  are  answered  as  below  in  the  Sermon 
on  the  Mount,  which  supplies  materials  for  the  beatitude 
also. 

Matt.  vi.  I  Take  heed  that  ye  do  not  your  alms  before 
men,  to  be  seen  of  them  ...  2  ...  as  the  hypocrites  do  .  .  . 
4  That  thine  alms  may  be  in  secret :  and  thy  Father  which 
seeth  in  secret  himself  shall  reward  thee  openly  (A.V.  for 
h  (l)av€pu>,  om.  R.V.).  5  And  when  ye  pray,  ye  shall  not 
be  as  the  hypocrites  (R.V.) :  for  they  love  to  ...  be  seen 
of  men.  6  But  .  .  .  pray  to  thy  Father  which  is  in  secret. 
16  Moreover  when  ye  fast,  be  not,  as  the  hypocrites,  of 
a  sad  countenance.  18  That  thou  appear  not  unto  men 
to  fast,  but  unto  thy  Father  which  is  in  secret. 

I  had  partly  reconstructed  these  lines  but  had  not  filled 
up  the  space  before  ctrat  (1.  37),  when  a  reconstruction 
by  the  Hulsean  Professor  of  Divinity,  Dr.  Barnes,  was 
published  in  the  Guardian.  At  once  adopting  his  utto- 
KpeiTai,  for  v-noKpirai,  I  wrote  down  from  Matt.  vi.  5, 

Te  shall  not  be  as  the  \  hypocrites. 

Line  37  ends  with  five  p)l'^^  six  dots,  and  what  is  not 


New  Sayings  of  Jesus  17 

to  be  done  is  evidently  the  opposite  of  the  truth  (1.  38). 
Comparing  Rev.  xxii.  15  Trotaii/  \/r€i56o5,  read  therefore  at  the 
end  T/reu6oy,  and  before  it  vft€ts,  ye^  in  emphatic  contrast 
with  'the  hypocrites/ 

Beginning  line  38  with  aWa  ttjs,  we  have  left  at  the  end 
six  plus  three  plus  four  dots.  Cancel  six  of  these  by 
reading  aj^rexere,  and  we  have  space  for  KaC  to  begin  the 
next  clause,  and  lastly  for  loro),  he,  to  lead  up  to  hid  in 
the  next  line.     Or  read  avr^xjea-di  and  €(rT(a  be. 

For  ...  i;  in  line  39  read  v^jl&v,  after  airoKCKp,  read  airoj 
and  end  with  the  article.  We  have  then  to  answer  the 
questions,  Let  your  (?)  be  hidden  away  from  (?).  Matt.  1.  c. 
gives  the  answer  in  substance,  but  in  the  Saying  what  was 
its  form  1  *  Let  your  fastings,  prayers,  almsdeeds,  and  all 
that  ye  observe  and  do  be  *  in  secret.'  That  is  to  say,  let 
your  religious  life,  tj  fw^  v/xwi/,  be  *  in  secret.'  These  three 
words  minus  the  r,  with  the  intervals  between  them  and 
their  two  broad  letters  o),  o),  cover  the  space  for  nine 
average  letters  allowed  by  the  Editors  at  the  beginning 
of  the  line. 

From  whom  or  what  is  a  man's  life  to  be  hidden? 
Matt.  1.  c.  replies.  From  '  men.'  But  avOpoiTrcov  is  too  long 
for  the  space  .,,...  {1.  40).  An  obvious  synonym  is  the 
*  world,'  and  the  six  letters  of  koo-ixov  just  fill  the  space 
available.  The  second  part  of  the  Saying  will  accordingly 
run  thus : 

Saith  Jesus,  Te  shall  not  be  as  the 
Hypocrites.    Bo  not  ye  falsehood, 
But  hold  fast  to  the  truth.     And  be 
Your  life  hidden  away  from  the 
40  World. 

Compare  Col.  ii.  20-iii  3,  Wherefore,  if  ye  be  dead  with 
Christ  from  the  rudiments  of  the  world,  why,  as  though 
living  in  the  world,  are  ye  subject  to  ordinances,  (Touch 
not ;  taste  not ;  handle  not ; .  .  .)  after  the  commandments 
and  doctrines  of  men  ?  .  . .  For  ye  are  dead,  and  your  life 
is  hid  with  Christ  in  God. 

0 


i8         The  Oxyrhynchus  Sayings  of  Jesus 

Lines  40-42.  Blessed  is  he  who  keeps  these  sayings. 
Great  is  or  shall  he  his  reward  in  heaven  (Matt.  v.  12). 
Or  the  0)  may  be  from  iv  (pavepl^.  In  line  42  the  lv  may 
belong  to  a  verb,  or  to  a  noun  as  KaToUrja-Lv.  The  beatitude 
would  have  been  in  substance  like  others  with  which  we 
are  familiar,  but  it  is  safe  to  say  that  it  cannot  be  restored 
with  certainty  from  its  scanty  remains. 


FRAGMENT    OF  A   LOST  GOSPEJi. 

*  Eight  fragments  of  a  papyrus  in  roll  form,  containing 
a  lost  Gospel,  the  largest  (b)  measuring  8-2  x  8-3  cm.  and 
comprising  parts  of  the  middles  of  two  narrow  columns ' 
(N.  S.  p.  37).  The  Editors  are  in  doubt  as  to  the  exact 
relation  of  some  of  the  eight  scraps  which  make  up  the 
Fragment "  to  one  another.  Their  reconstruction  of  the 
main  part  of  it  in  minuscules  is  as  follows : 

[.  .  &]TTb  Trpcal  ^[a>9  Sxj/k  10  v€L  ovbe  v[Tid]€L  .  [. 
[fx^r]€  ^<^'  (<nT[4pas  ^v  ix^^'^l^^  f\vb[v' 

[^0)9  ir]p(til  pii^T€  [rfi  ixa  ri  kv[.  .  .  .]  koL 

[Tpo(f)fi  \?}x5iv  tC  (pa-  vpLUi  ;  tls  olv  'npoa6(^il')r] 

[Xjj  viiStv]  tL  kvhv'  15  vy^&v  ;  avTb[<s  8]<»o-€t 

[(Trj\(rOi,     [ttoXJXo)  Kp€(\(T'  vpXv  ro  ivbvpia  v- 

LiNES  1-17.  The  Editors'  rendering  of  these  lines  is: 

1-7.  (Take  no  thought)  from  morning  until  even  nor 
from  evening  until  morning,  either  for  your  food  what  ye 
shall  eat  or  for  your  raiment  what  ye  shall  put  on. 
(7-13)  Ye  are  far  better  than  the  lilies  which  grow  but 
spin  not.     Having  one  garment,   what  do  ye  (lack?) .  . . 


Fragment  of  a  Lost  Gospel  19 

(13-15)    Who  could   add  to   your   stature?     (15-16)  He 
himself  will  give  you  your  garment. 

Questions  arise  about  the  text,  the  translation  and  the 
interpretation  of  these  Sayings. 

The  dots  .  .  .  printed  above  after  lack  are  misplaced. 
The  transcript  shows  that  they  are  wanted  after  spin  not 
(1.  10);  and  that  they  are  not  wanted  after  lack  (1.  i%\ 
the  space  of  er  .  .  .  .  being  quite  filled  up  by  the  assumed 
€i;8etr6,  lack  ye"^  The  one  word  *ye'  is  inadequate  as  a 
rendering  of  koX  vfxeh,  i.e.  And  ye  or  ye  also^  according 
to  the  punctuation  adopted  (1.  12  f.).  If  ovbe  vrjOeLy  neither 
do  they  spin,  be  right  as  a  reading  in  1.  10,  the  clause 
must  be  an  unskilful  abbreviation  as  from  Matt.  vi.  28. 

Reading  in  lines  10-13  • 

Koi  (or  aAA')   €V  exovra  ^vhv^xa  tC  (vhei ;    koi  v/xety, 
with  rt  as  a  solecism  (ace.  for  gen.),  as  the  Editors  take 
it  to  be,  we  may  render  lines  7-17  thus, 

Much  better  are  ye  than  the  lilies^  which  grow  neither  do 
they  spin :  and  (or  yet)  having  one  clothing  ivhat  lack  they  ? 
And  ye,  who  could  add  to  your  stature  ?  He  Himself  will 
give  you  your  clothing. 

The  last  clauses  look  incoherent.  To  connect  them,  note 
that  artifices  in  dress  are  used  to  give  the  appearance  of 
fine  stature  and  physique. 

Of  the  Sayings  in  this  part  of  the  Fragment,  in  relation 
to  the  canonical  parallels,  the  Editors  write,  '  The  papyrus 
version  is,  as  a  rule,  shorter  than  the  corresponding 
passages  in  the  Gospels;  where  it  is  longer  (11.  1-3)  the 
expansion  does  not  alter  the  meaning  in  any  way '  {N.  S. 
p.  42  f.).  But  it  is  possible  to  interpret  some  things  in  the 
Fragment  difierently.  With  the  parallels  quoted  below 
from  Matt.  vi.  compare  those  in  Luke  xii. 

Matt.  vi.  34  Take  therefore  no  thought  for  the  morrow. 
25  Take  no  thought  for  your  life,  what  ye  shall  eat,  or 
what  ye  shall  drink ;  nor  yet  for  your  body,  what  ye  shall 
put  on.  Is  not  the  life  more  than  meat,  and  the  body  than 
raiment  ?     2,6  Behold  the  fowls  of  the  air ;  for  they  sow 

c  2 


20         The  Oxyrhynchus  Sayings  of  Jesus 

not,  neither  do  they  reap,  nor  gather  into  bams ;  yet  your 
heavenly  Father  feedeth  them.  Are  ye  not  much  better 
than  they  1  27  Which  of  you  by  taking  thought  can  add 
one  cubit  unto  his  stature  (R.  V.  marg. '  age ')  1  28  And  why 
take  ye  thought  for  raiment?  Consider  the  lilies  of  the 
field,  how  they  grow ;  they  toil  not,  neither  do  they  spin : 
29  And  yet  I  say  unto  you,  That  even  Solomon  in  all  his 
glory  was  not  arrayed  like  one  of  these.  30  Wherefore,  if 
God  so  clothe  the  grass  of  the  field,  which  to  day  is,  and 
to  morrow  is  cast  into  the  oven,  shall  he  not  much  more 
clothe  you,  O  ye  of  little  faith?  31  Therefore  take  no 
thought,  saying.  What  shall  we  eat?  or,  What  shall  we 
drink  ?  or,  Wherewithal  shall  we  be  clothed  ?  32  .  .  .  for 
your  heavenly  Father  knoweth  that  ye  have  need  of  all 
these  things. 

Briefly,  men  are  not  to  be  anxious  whether  they  shall 
have  the  necessaries  of  life. 

The  general  curtness  of  the  Oxyrhynchus  version  of 
these  Sayings  makes  its  expansion  of  'the  morrow'  in 
11.  I,  2  the  more  significant;  and  the  Editors  write  sug- 
gestively on  arToXrj  (1.  5  f .),  that  it  *  is  not  quite  the  word 
that  would  be  expected,  being  used  in  the  New  Testament 
for  grand  "robes"  rather  than  a  plain  garment*  (Ox. 
Papyr.  IV.  25). 

Clem.  Faed.  ii.  10  (P.  231)  makes  the  'what*  of 
Matt.  vi.  25  exclude  variety,  and  such  is  perhaps  the 
teaching  of  the  Fragment.  Its  warning  may  be  against 
taking  thought,  not  for  'your  life'  and  for  'your  body,* 
whether  in  the  near  future  ye  shall  be  able  to  supply  their 
wants ;  but  for  '  your  food,'  what  sorts  ye  shall  eat,  and 
for  '  your  raiment,*  what  ye  shall  wear  at  this  or  that  time 
of  the  day.  The  lilies  which  have  no  changes  of  raiment, 
what  do  they  lack  ? 

In  Clem.  Hom.  xv.  7  the  Prophet  of  the  truth  is  said  by 
Peter  to  have  taught,  that  they  who  of  the  two  kingdoms 
choose  the  kingdom  to  come  should  be  content  here  with 
bare  necessaries :  water,  bread  and  irepL^oXaiov  kv6s,  one 
garment. 


Fragment  of  a  Lost  Gospel  21 

One  of  the  Elizabethan  Sermons  or  Homilies  appointed 
to  he  read  in  Churches  (No.  18)  inveighs  thus  against 
'  Excess  of  Apparel ' : 

'  The  Israelites  (Deut.  xxix.)  were  contented  with  such 
apparel  as  God  gave  them,  although  it  were  base  and 
simple.  And  God  so  blessed  them,  that  their  shoes  and 
clothes  lasted  them  forty  years;  yea,  and  those  clothes, 
which  their  fathers  had  worn,  their  children  were  con- 
tented to  use  afterwards.  But  we  .  .  .  are  loth  to  wear 
such  as  our  fathers  have  left  us;  we  think  not  that 
sufficient  or  good  enough  for  us.  We  must  have  one  gown 
for  the  day,  another  for  the  night;  one  long,  another 
short ;  one  for  winter,  another  for  summer ;  one  through 
furred,  another  but  faced ;  one  for  the  working-day, 
another  for  the  holy-day ;  one  of  this  colour,  another  of 
that  colour ;  one  of  cloth,  another  of  silk  or  damask.  We 
must  have  change  of  apparel,  one  afore  dinner,  and  another 
after ;  one  of  the  Spanish  fashion,  another  Turkey :  and, 
to  be  brief,  never  content  with  sufficient.  Our  Saviour 
Christ  bade  his  disciples  they  should  not  have  two  coats 
(Matt.  X.) :  but  the  most  men,  far  unlike  to  his  scholars, 
have  their  presses  so  full  of  apparel,  that  many  know  not 
how  many  sorts  they  have.' 

Compare  also  Enoch  xcviii.  2  (ed.  Charles), '  For  ye  men 
will  put  on  more  adornments  than  a  woman,  and  coloured 
garments  more  than  a  virgin :  in  royalty,  and  in  grandeur, 
and  in  power,  and  in  silver,  and  in  gold,  and  in  purple,  and 
in  splendour,  and  in  food  they  will  be  poured  out  as  water.' 

Lines  17-^3.  In  His  reply  to  a  question  of  Salome  about 
the  age  to  come,  the  Lord  is  related  in  the  Gospel  according 
*  to  the  Egyptians  to  have  said,  "Orav  to  t^?  alarxyvr]^  evbviJLa 
irarria-'qTe,  When  ye  shall  have  trampled  the  clothing  of 
shame.  See  2  Clem.  R.  xii.  2, '  For  the  Lord  Himself,  being 
asked  by  a  certain  person  when  His  kingdom  would  come, 
said  .  .  .,'  with  the  passages  cited  from  Clem.  Strom,  iii. 
and  Eax,  Theod.  in  Lightfoot's  note.  The  Oxyrhynchus 
version  (or  what  remains  of  it)  of  the  question  and  answer 
is  as  follows : 


22         The  Oxyrhynchus  Sayings  of  Jesus 

His  disciples  say  unto  Him,  When  ivilt  thou  he  manifest 
to  us,  and  when  shall  we  see  thee  ?  He  saith.  When  ye  shall 
be  unclothed  and  not  ashamed. 

The  form  of  the  question  was  probably  based  upon 
John  xiv.  22,  What  is  come  to  pass  that  thou  wilt  manifest 
thyself  unto  us,  and  not  unto  the  world  ?  On  the  reply  to 
it  see  below.  But  first  notice  the  seeming  incongruity 
of  the  question.  It  follows  sayings  evolved  from  the 
Sermon  on  the  Mount.  If  in  the  Gospel  the  hearers  had 
been  said  to  have  asked  in  the  course  of  it,  '  When  shall 
we  see  thee?'  the  ineptitude  of  the  question  would  have 
been  apparent.  Why  should  the  question  in  the  Fragment 
seem  to  any  one  to  be  less  out  of  place  ?  Only  because  the 
question  is  overshadowed  by  the  strange  answer.  Did  the 
disciples  then  forecast  the  answer  ?  No,  but  the  compiler 
did.  After  sayings  on  clothing  he  brings  in  another 
saying  on  the  subject,  to  the  effect  that  in  the  ideal  future 
no  clothing  will  be  wanted.  Thus,  it  may  be  argued,  he 
shows  himself  to  be  not  an  Evangelist,  but  a  Logiographer, 
who  puts  together  sayings  upon  a  subject  without  regard 
to  historical  sequence  and  occasion. 

It  so  happened  that  in  Oxyrhynchus  Logia  (p.  103) 
I  touched  upon  the  reply  to  Salome,  a  well-known  matter 
of  controversy,  and  connected  it  with  Gen.  ii.  25  naked  and 
not  ashamed.  This  connexion  is  now  attested  by  the  Oxy- 
rhynchus form  of  the  reply. 

The  saying  in  Barn.  vi.  13,  Lo,  I  make  to,  tcryara  ^s  to. 
TTp&ra,  the  last  things  as  the  first  things,  was  taken  to  mean 
(Ox.  Log.  p.  71  f.),  that  in  the  last  days  there  would  be  a  sort 
of  Paradise  Regained,  and  the  question  was  raised  whether 
'  Barnabas '  knew  the  '  Gospel  according  to  the  Egyptians.* 

Perhaps  '  Hermas  *  also  knew  that  Gospel  and  the  saying 
to  Salome.  Herm.  Sim.  ix.  11  describes  his  mysterious 
vigil  with  the  Virgins,  the  twelve  personified  Christian 
Graces,  from  Faith  to  Love.  The  building  of  the  tower  is 
finished,  and  thus  symbolically  the  end  is  come.  Hermas, 
as  if  grown  young  again,  accompanies  the  Virgins  as  they 


Fragment  of  a  Lost  Gospel  23 

dance  round  the  tower.  The  Virgins  spread  their  linen 
tunics  (chaps,  ii,  xiii)  upon  the  ground  for  him  to  lie  upon, 
and  thus  they  are  '  unclothed  and  not  ashamed.' 

Whatever  the  saying  to  Salome  first  meant,  it  was  open 
to  diverse  interpretations.  One  is  in  effect  suggested  by 
Spenser  on  the  symbolic  dance  of  the  Graces  in  his  Faerie 
Queene  (vi.  10.  24) : 

Therefore  they  alwaies  smoothly  seeme  to  smile, 
That  we  likewise  should  mylde  and  gentle  be ; 
And  also  naked  are,  that  without  guile 
Or  false  dissemblaunce  all  them  plaine  may  see, 
Simple  and  true  from  covert  malice  free ; 
And  eeke  themselves  so  in  their  daunce  they  bore, 
That  two  of  them  still  froward  seem'd  to  be, 
But  one  still  towards  shewed  herselfe  afore ; 
That  good  should  from  us  goe,  then  come,  in  greater  store. 

In  the  Yloiixdvhpr\<s  of  Hermes  Trismegistos,  chap.  vii.  2  f. 
(ed.  Parthey,  1854),  man  in  his  present  state  is  said  to  wear 
kyOpov  yirSivay  a  hateful  or  hostile  tunic,  a  web  of  ignorance, 
which  veils  the  beauty  of  the  truth.  He  must  hate  the 
body  before  he  can  love  himself  (ib.  iv.  6).  The  '  clothing 
of  shame '  (p.  21)  has  been  understood  to  be  the  body. 

Lines  41-6.  These  lines,  restored  by  Dr.  Bartlet  in  the 
sense  of  the  saying  to  lawyers  in  Luke  xi.  52,  are  thus 
rendered  by  the  Editors,  He  said,  The  key  of  knoivledge  ye 
hid ;  ye  entered  not  in  yourselves,  and  to  them  that  were 
entering  in  ye  opened  not.  But  it  has  been  pointed  out 
that,  as  addressed  to  the  disciples,  they  should  run  in  the 
third  person,  eKpvyj/av  Kre,  they  hid  .  .  .  they  entered  not  .  .  . 
they  opened  not. 

Lines  46-50.  Nothing  is  left  of  this  saying  but  the 
beginnings  of  11.  47-50, 

Ae  rei .        moico.        kcpai  .        pa. 

But  Kepat  at  once  suggests  aKipaioi  (Matt.  x.  j6),  and  the 
other  letters  also  may  be  read  as  parts  of  the  saying,  But 
2/e,  he  ye  wise  as  serpents  and  harmless  as  doves. 


24         The  Oxyrhynchus  Sayings  of  Jesus 

C. 

THE  LOGIA. 

The  *LoQiA  Iesou,  Sayings  of  our  Lordl  found  and 
published  in  1897,  are  given  below  from  Oxyrhynchus 
Logiay  with  some  words  of  annotation  old  and  new.  Two 
of  the  Editors'  eight  'Logia/  or  sections  which  begin  or 
began  Saith  Jesus,  are  here  reckoned  as  one ;  but  in  some 
cases  a  Logion  is  regarded  as  made  up  of  two  sayings  con- 
nected by  an  editorial  Kat,  meaning  'And  He  saith '  (Ox. 
Log.  p.  8  f.),  or  otherwise. 

Logion  I. 

.  .  .  Kol  t6t€  8ia/3X€\/^ets  ^fc/SaXcir  rd  Kdp(f)os  rd  Iv  rw  6(f)6aXfiQt 
Tov  ab€\(f)Ov  aov. 

,  .  .  and  then  shalt  thou  see  clearly  to  cast  out  the  mote 
that  is  in  thy  brother's  eye. 

*  This  end  of  a  saying  ...  is  identical  with  the  last  clause 
of  Sk  Luke  vi.  42  according  to  the  Received  Text  and  the 
English  Authorized  and  Revised  Versions.' 

Logion  IL 

Aeyet  ^lr](rovs,  'Ear  fir}  vrja-TevarjTe  tov  Koa-fxov  ov  jxr]  €vpr]T€ 
Triv  ^aaikdav  tov  Oiov.  Kat,  'Eai/  yJr\  o-a^jSaTLa-qTc  to  (rd^fiaTov 
ovK  oxj/eaOe  tov  iraT^pa. 

(1)  Saith  Jesus,  Except  ye  fast  (?  from)  the  world,  ye 
shall  in  no  wise  find  the  kingdom  of  Qod.  (2)  And, 
Except  ye  sabbatize  the  sabbath,  ye  shall  not  see  the 
Father. 

(i)  *In  Clem.  Alex.  Strom,  iii.  15  we  find  oi  tov  Koa-fiov 
vT](rT€vovT€s,  they  that  fast  from  the  world  .  .  .  where  the 
writer  not  improbably  rests  upon  the  same  authority  as 
the  Logiographer  for  his  phrase  vriarrcveLv  tov  koV/xov.*  This, 
it  has  been  thought,  may  have  been  the  '  Gospel  according 
to  the  Egyptians/  which  is  mentioned  in  Strom,  iii. 


The  Logia  25 

At  the  end  of  (i)  it  has  been  proposed  to  read  'kingdom 
of  Jesus'  {Ox,  Log.  p.  76 f.). 

(2)  'And  He  saith,  Except  &c/  The  duty  of  fasting 
having  been  idealized,  the  keeping  of  the  Sabbath  is 
spiritualized  in  like  manner.  The  sayings  (i)  and  (2) 
may  or  may  not  have  come  together  in  the  original 
document  or  tradition  to  which  they  belonged. 

Logia  III,  IV. 

Aeyet  'Ir^trous,  ^'Eorryi'  kv  fxia-ta  tov  Koa-jjLOV,  kol  €v  (rapKL  (ti^6r]V 
avToiSi  KOI  fvpov  irdvTas  [x^OvovTas  kol  ovbiva  ivpov  bi^&vra  kv 

avTois,     Kai,  Hovel  rj  \/^i'x^  M^^  ^^'  ''^^^  viols  Tcav  &vdp<aTTa)Vy  on 
TV0A.ot  eia-Lv  ttj  Kaphia  avT&v  kol  ov  fiX^irova-tv  r-qv  TaXanraipiav 

aVTS>V  KOI  T7]V  7rT(»)X€LaV. 

(1)  Saith  Jesus,  I  stood  in  the  midst  of  the  world,  and 
in  flesh  I  was  seen  of  them;  and  I  found  all  drunken, 
and  none  found  I  athirst  among  them.  (2)  And,  My  soul 
grieveth  over  the  sons  of  men,  because  they  are  blind  in 
their  heart,  and  see  not  their  wretchedness  and  their 
poverty. 

(i)  This  saying  'was  probably  suggested  by  Baruch  iii.  37 
Afterward  did  she  appear  upon  earth  and  was  conversant 
with  men,'  which  early  Fathers  applied  to  Christ's  sojourn 
upon  earth.  '  They  so  applied  it  after  the  Ascension,  and 
the  point  of  view  in  a  Logion  suggested  by  it  would 
naturally  be  the  same/  cf.  Heb.  v.  7. 

In  lieu  of  bixl/covra,  athirst  spiritually  (Ox.  Log.  p.  28), 
Dr.  Frank  Granger  in  the  Classical  Review,  vol.  xvii.  251 
(June,  1903),  proposes  vri\\ravTa,  sobered,  as  suggested  by 
passages  of  the  Poemandres  of  Herm.  Trismeg.  In 
chap.  i.  27  Hermes  reproaches  men  for  their  abandonment 
to  drunkenness  and  slumber,  and  says, '  Be  sobered  {yri-\\faTe), 
cease  to  be  sick  with  ebriety,  pampered  with  senseless 
sleep.'  Again  in  chap.  vii.  i  he  says,  'Be  sobered  and 
stand  up  (or^re  vri\l/avT€s),  see  again  with  the  eyes  of  the 
heart,  and  if  ye  cannot  all  yet  ye  who  can ' ;  and  (ib.  2)  he 


26         The  Oxyrhynchus  Sayings  of  Jesus 

describes  the   realm  of  light  and  knowledge  as   a  place 

*  where  none  is  drunken  but  all  are  sober,  gazing  with 
the  heart  upon  Him  who  willeth  to  be  seen.' 

Writing  on  the  Poemandres  in  No.  19  of  the  Journal  of 
Theological  Studies  (April,  1904),  Dr.  Granger  remarks  that 
its  author  belongs  to  the  same  school  as  the  author  of  the 

*  Gospel  according  to  the  Egyptians,'  and  continues,  * ...  he 
twice  (i.  27,  vii.  i)  paraphrases  the  third  Logion  lesu,  and 
there  is  considerable  reason  for  believing  that  the  Logia 
lesu  are  extracts  from  the  Gospel  according  to  the  Egyptians. 
For  in  the  Classical  Review  (xii.  35)  I  showed  that  the 
second  Logion  was  to  be  referred  to  a  context  from  which 
Clement  quotes  {Strom,  iii.  15.  99),  and  that  this  context  is 
probably  the  Gospel  in  question.' 

(2)  The  Editors  in  their  first  edition  of  the  Logia  made 
the  verso  of  the  papyrus  end  with  the  line  {Ox,  Log.  p.  28), 

AIA    AYTCjl)[n]   KAI  .  .  BAeiC, 

and  assigned  the  first  line  of  the  recto^  containing  only  r^r 
TtTdix^eiavy  poverty y  to  a  fresh  Logion.     I  proposed  to  connect 

*  poverty '  with  the  preceding  Logion  as  above.  The  Editors, 
regarding  this  conjecture  not  unfavourably,  wrote  Ka\  ov 
pkiiTova-Lv  ...  in  their  revised  transcript  {Ox.  Papyr.  I.  i,  3). 

Logion  V. 

A^yci  'lT](rot;y,  "Ottov  kav  uio-Lv  ^'  ovk  dalv  6.6€ol,  koI  ottov  eh 
(CTLV  fxoVos  Acyo)  'Eyco  ei/xt  fX€T  avrov.  "EyeLpov  tov  KlOov  kclkH 
€vp-q(r€LS  /ute,  cr^iaov  to  ^v\ov  Kayi)  (K€L  (Ifxi, 

(1)  Saith  Jesus,  Wheresoever  there  be  two,  they  are 
not  godless  ;  and  where  there  is  one  only,  I  say,  I  am 
with  him.  (2)  Haise  up  the  stone,  and  there  thou  shalt 
find  me :   cleave  the  tree  and  there  am  I. 

(i)  This  saying  may  very  well  be  complete  in  itself, 
although  not  marked  off  from  (2)  by  an  editorial  'And 
He  saith.' 

(2)  I    incline   to    a   literal   acceptation   of  "Eyetpor    xre, 


The  Logta  27 

as  opposed  to  the  widespread  '  pantheistic  interpretation/ 
So  Granger  in  The  Soul  of  a  Christian,  chap.  ix. 

The  saying  (2)  is  perhaps  played  upon  in  the  Gospel  of 
Thomas  {Ox.  Log.  p.  91  f.). 


LOGION  VI. 

Aeyct  'It^ctous,  Ovk  icrriv  beKros  irpocfyriTrj^  iv  rfj  iraTpibi  avrov. 
Ovbe  larpbs  Trotet  OepaireCas  ety  tovs  yivtacTKovTas  avTov, 

(1)  Saith  Jesus,  A  prophet  is  not  acceptable  in  his  own 
country.  (2)  Neither  doth  a  physician  work  cures  upon 
them  that  know  him. 

The  sayings  (i)  and  (2)  might  be  regarded  as  distinct, 
but  they  are  brought  together  more  or  less  explicitly  in 
the  Gospels. 

LOGION  VII. 

Aiy€L  *lr}aovs,  Tlokts  (LKobofjLrjpiivr]  €77*  CLKpov  opovs  v^r}Xov  koI 
ka-T-qpiyixivr]  ovre  Treaeiy  hvvarai  ovt€  KpvjSijvat. 

Saith  Jesus,  A  city  built  on  the  top  of  a  high  hill  and 
stablished  can  neither  fall  nor  be  hid. 

We  have  here,  I  should  say,  a  clear  case  of  conflation. 
Why  should  a  city  on  the  top  of  a  high  hill  not  fall  ?  In 
the  military  sense  its  position  would  be  perhaps  a  strong 
one ;  but  that  is  not  to  the  point  here.  Structures  on  an 
exposed  site  will  fall  the  sooner  for  being  so  placed, 
cf.  Ecclus.  xxii.  i8  Pales  set  on  a  high  place  will  not 
stand  against  the  ivind.  To  make  sense  of  the  Logion 
we  must  suppose  an  introverted  parallelism,  and  so  connect 
its  beginning  with  its  end  only.  This  leads  up  to  a  resolu- 
tion of  it  into  two  separate  sayings,  actually  or  in  substance 
Matt.  V.  14  ^  city  set  on  a  hill  cannot  be  hid,  and 
Matt.  vii.  24-25  {Ox.  Log,  p.  58  f.). 


28         The  Oxyrhynchus  Sayings  of  Jesus 

LOGION  VIII. 

Acyct  'Itio-ovj,  ^AKoveis  €is  to  kv  qhtLov  (tov  to  ^  ,  . 

Saith  Jesus,  Thou  hearest  into  thy  one  ear  .  .  . 

Adopting  Dr.  Swete's  conjectural  addition,  the  Editors 
write,  *The  sense  is,  Thou  hearest  with  one  ear,  hut  the 
other  thou  had  closed,  i.e.  Thou  attendest  imperfectly  to 
my  message '  {Ox.  Log.  p.  6^\ 


D. 

CONCLUSION. 

The  three  Papyri,  (a)  Of  the  date  of  the  Logia  papyrus 
more  *  cannot  be  said  with  any  approach  to  certainty '  than 
that  it  is  of  the  period  150-300  a.d. ;  but  it  was  'probably 
written  not  much  later  than  the  year  200 '  {ed.  princ,  p.  6). 
*  Since  the  papyrus  itself  was  written  not  much  later  than 
the  beginning  of  the  third  century,  this  collection  of  sayings 
must  go  back  at  least  to  the  end  of  the  second  century' 
(ib.  p.  16).  (h)  The  script  of  the  New  Sayings,  found  on 
the  back  of  a  survey-list  of  various  pieces  of  land,  is 
assigned  'to  the  middle  or  end  of  the  third  century; 
a  later  date  than  a.d.  300  is  most  unlikely.'  It  belongs 
probably  to  a  later  decade  than  that  of  the  Logia  (Ox. 
Papyr.  IV.  1 ;  N.  S,  p.  9).  (c)  The  Gospel  Fragment  is  in 
writing  of  a  type  which  belongs  in  most  cases  to  the  third 
century,  but  is  found  also  in  the  second  and  the  fourth. 
The  Fragment  'is  not  likely  to  have  been  written  later 
than  A.D.  250'  {Ox.  Papyr.  IV.  22  f.).  About  200  a.d. 
might  accordingly  be  assumed  to  start  with  as  a  com- 
mon terminus  ad  quern  for  the  contents  of  the  three 
Fragments. 


Conclusion  29 

Text  of  the  New  Sayings. 

This  text  gives  the  New  Sayings  as  read  in  Section  A, 

OvToi  ol  \6yoi  01  a\.r]Oivo\  ot^  kXa- 

\rj(T€v  ^Irjaovs  6  (&v  Kvpios  roty  fjiadrjTals 

Kol  0a)jua,  KOL  ilirev'    *AfjL7]v  k4y(a,  oorts 

hv  tS>v  \6y(av  tovt(ov  cLKOvarj  Oavdrov 
5  ov  [XT]  yeu(n]Tai,  ^.— -  Aeyet  'IrjcroC?* 

M^  TtavadcTdta  6  Citwv  Tr}v  crocpiav  ^co?  hv 
€Vpr}f  Kol  oTav  evprj  dafi^eCcrOoi'    koI  dap." 
^r]6ils  l3aarL\€V(r€if  Koi  ^aa-LXevcas  avaira- 
rj(T€Tai,  >fc—  Xeyet  ^l-qaovs'    'E/)a)Tare  tCv€S 

10  ol  €\kovt€s  rjpias  av(t>  els  ovpavoVy  el 
ri  ^acrCKeCa  kv  ovpav^  €(ttlv  ;    'ApLrjv  A.^ya), 

TO,    TTCTCLVa   TOV    OVpaVOV,    Kol    TTCLV    KTL(rp.a    o- 

TL  VTib  Tr}V  yrjv  ecrriv  ^   iirl  rrjs  yijsy  Kal 
oi  l\6v€s  TTJs  6aXd(ra7]Sy  ovrot  ot  cA/cor- 
15  res  vpLCLS,     KaC'    *H  ^acriAeta  Twr  ovpavGtv 

ivrbs  ip.&v  eort*    koX  octtls  hv  kavrdv 
yv^  TavT-qv  evp-qcret,  kol  evpovTcs 
iavTOvs  yv(a(r€(T6€  otl  viol  kol  Bvyaripes 

*k<TT\    Vp.€LS    TOV    TTttTpOS    TOV    iraVTOKpCLTOpOSy    Koi 

20  yv<acr€(Td€  kavTovs  €V  rots  avTOv  oj/ray, 
Koi  vfjicis  €(TT€  7]  TTToAij.  >k- —  \iyei  'It/o-ous* 

OvK  diroKv-qacL  dvOpcairos  7r\rjprjs  jjfie- 

p&v  iirepcoTTJa-ai  Trapa  t&v  Trpeo-ySure- 

p(av  wept  TOV  tottov  ttJs  fiovrjs  avTov*    dW  Svp'q" 

25    a€T€    OTl    TToAXot    €(TOVTai    TTp&TOL    ^G\aTO(.    Kol 

ol  ecryjOLToi  TrpoSroi,  koX  oXiyoi  kXtjtoC  ei- 
CTLV.  J::^— -  Aey€t  'Irjo-oOs*    Hav  to  piTj  e/xTr/aoo"- 

6€V  TTJs  oxj/ecas  a-ov  Kal  to  K€Kpvp.pi.4vov 
dird  aov  dTroKaXvcjydrjcreTaC  (rot.      ov  ycLp  lo-- 
30  TLV  KpVTTTov  h  OV  (\)av€pbv  ycvrjCTiTaif 
Kal  Ti9app.€vov  b  ovk  cycpdrja-eTat,  J!S— - 
i^cTCL^ovcriv  avTbv  ol  p.a6r]Tal  avTOv  kol 
XiyovcTLv'   U&s  vr](TT€vaop.€V,  Kal  TrcSy  irpocT' 
cufoLte^a,  Kal  ttcSs  iXerjpLOdvvriv  Sea- 


30        The  Oxyrhynchus  Sayings  of  Jesus 

35   (TOfJicv,  KOL  tC  fraparqprja-ojJieOa  Kal  ttoi- 

ri(TOfJL€V  ;     \€y€L    ^IrjO-OVS'     OVK.    i(r€(T0€    0)9    01 

vTTOKpiTaC.     fir]  TTOL€LT€  vfJiels  yjfevbos, 
6.\\a  TTJs  ak-qdeias  avTiyjecrOe.     ia-rai  h\ 
71  ^o)^  vii&v  &TroK€Kpvfifx4vr]  ^Lird  tov 

40   Koafxov.     fJiaKcipLos  kariv 

kv  ovpav^  €(rT 

LV 

Introduction  (U.  1-5).  The  reading  '  These  are  the  last 
words '  (Hicks)  would  suit  a  concluding  section.  Dr.  Swete 
thinks  that  the  collection  may  have  been  in  twelve  parts, 
each  associated  with  the  name  of  one  of  the  twelve  apostles. 
If  the  compiler  used  the  Fourth  Gospel  (p.  4),  this  would 
give  a  terniimis  a  quo  for  the  date  of  the  compilation; 
but  the  Sayings  would  have  to  be  interrogated  as  to  their 
several  dates. 

In  the  recently  published  Fascic.  3  of  Prof.  Dr.  Gerard 
Rauschen's  FlorUegium  Patridicum  (Bonn,  1905),  which 
includes  the  Logia  and  the  New  Sayings,  the  Introduction 
begins,  with  Ov  to  be  deleted, 

Ov  TOiot  ol  Xoyot  0^9  ^Xa-  *  • 

\-qcrev  *Iy}(tovs  6  ^cSr   KJT/^a. 

Hilgenfeld  in  the  Zeitschrift  fur  wiss.  Theol.  (1904)  reckons 
the  New  Sayings  as  four  only,  and  finds  them  much  more 
Gnostic  than  '  priora  ilia  septem.*  '  Aliter  sentit  Heinrici,' 
Theol.  Literaturz.  ( 1 904).  Rauschen  makes  four  paragraphs, 
beginning  at  11.  i,  9,  27,  32. 

First  Saying  (11. 5-9).  To  the  repeated  Xiyei  'It^o-oC?  there 
are  parallels  in  Old  English.  Every  extant  stanza  of  the 
*  Proverbs  of  Alfred '  after  the  first  begins.  Quoth  Alfred ; 
and  of  the  forty  stanzas  of  the  '  Proverbs  of  Hendyng '  all 
but  the  first  and  the  last  terminate  with  a  Quoth  Hendyng. 
See  the  Clarendon  Press  Specimens  of  Early  English^  ed. 
R.  Morris  and  W.  W.  Skeat. 

(a)  The  short  form  of  the  Saying  in  Strom,  ii.  (p.  5)  is 


Conclusion  31 

given  by  Hilgenfeld  on  Ev.  sec.  Hebraeos,  p.  2iJ,  1884,  with 
a  reference  for  it  to  2,  Clem.  R.  He  also  quotes  Aristot. 
Metaph.  i.  2  ha  yap  to  6avfxd(€Lv  kt€,  for  on  account  of 
wondering  men  do  and  did  from  the  first  begin  to  philo- 
sophise. The  wonders  of  the  heavens  lead  to  inquiry  and 
philosophy,  cf.  Philo,  M.  i.  12,  &c.  *  He  who  wonders  shall 
reign.'  Wonder  begets  wisdom,  which  confers  true  king- 
ship (ib.  i.  250  n.).  This  is  the  core  of  the  Saying.  Its 
ending  is  less  remarkable.  If  Pseudo-Clem.  R.  quotes  it 
he  misses  the  point  of  Oavyidaas.  Barn.  iv.  13  perhaps 
alludes  also  to  Rom.  ii.  17  cTravairavr}  vofxcD,  cf.  Mic.  iii.  11. 
About  130  A.D.  would  thus  be  a  terminus  ad  quern  for  the 
date  of  the  short  form  of  the  Saying. 

(b)  The  Oxyrhynchus  Saying  is  the  short  form  amplified. 
Scriptural  exhortations  to  seek  and  find  account  for  its  first 
clause.  The  latter  half  of  it  is  simply  *0  Oavfxdcras  Krk  with 
Oaix/Bcla-OaL  substituted  for  Plato  and  Aristotle's  OavfidC^iv, 
To  Clement's  form  in  Strom,  v.  attention,  it  is  said,  was 
first  called  by  Zahn  (Ox.  Papyr.  IV.  5). 

If  in  Strom,  ii.  *0  Oavfjida-a?  kt€  had  been  assigned  to  an 
unnamed  apocryphal  Gospel,  it  would  have  been  inferred 
from  2  Clem.  R.  v.  that  this  was  the  Gospel  according  to  the 
Egyptians.  One  and  the  same  saying,  to  speak  generally, 
may  have  been  recorded  in  more  than  one  such  Gospel.  In 
the  present  case  the  longer  form  of  the  Saying  may  have 
been  originally  a  graphS  or  an  agraphon. 


Second  Saying  (U.  9-21).  For  the  word  €\k€lv  (1.  10) 
see  also  4  Mace.  xiv.  13  and  Herm.  Vis.  iii.  2.  6,  5.  2.  The 
book  of  Job  is  supposed  to  allude  to  Deuteronomy.  If  it 
alludes  to  Deut.  xxx.  11  f.  (p.  9),  note  its  *in  me,'  i.e.  the 
depth,  for  '  beyond  the  sea,'  comparing  Rom.  x.  7.  Jewish 
writing  s  connect  Deut.  xxx.  with  Proverbs  and  Job  on 
wisdom  ;  and  New  Testament  commentaries  illustrate  Rom. 
X.  6  f.  from  Deut.  xxx.  and  Prov.  xxx.  The  references  to 
Deut.,  Job,  Rom.  are  given  also  by  the  Dean  of  Westminster, 
in  the  Sat.  Rev.  of  July  30,  1904.    Possibly  Matt.  vi.  alludes 


32        The  Oxyrhynchus  Sayings  of  Jesus 

to  Job  xii.  7,  8  (p.  lo  f.).  On  the  Greek  of  *  and  the  fishes  . . .' 
see  Field's  Heocapla. 

In  1.  15  f.  a  canonical  saying  is  combined  with  the  Greek 
yvStdi  (T^avTov,  know  thyself.  On  this  see  Philo  Be  SoTYin. 
(M.  i.  629)  and  compare  Clem.  1.  c.  p.  1 1  (Hart).  Hippolytus 
in  Ref.  v.  7  couples  rrjv  ivrb^  avOpcairov  fiacnKnav  ovpavGtv 
(rjTov[xijrqv  with  a  lost  form  of  the  Gospel  of  Thomas  {Ox. 
Papyr.  IV.  18). 

In  1.  1 8  as  restored  conjecturally  we  seem  to  have  *  an 
echo  of  St.  Paul's  words'  in  2  Cor.  vi.  18,  'And  I  will  be 
a  Father  unto  you,  and  ye  shall  be  my  sons  and  daughters, 
saith  the  Lord  Almighty.'  *  Father  Almighty'  (1.  18),  on 
which  see  Kattenbusch,  Das  apost.  Symbol,  ii.  520  f., '  though 
common  in  Christian  writings  from  the  second  century 
onwards,  has  no  parallel  in  the  New  Testament '  (Swete). 

The  archaic  TrroAts  for  ttto  being  thought  doubtful,  I 
venture  to  propose  the  alternative  reading, 

ao  yvut(r€(r6€  kavTovs  iv  vatD  avrov  ovras 

See  Steph.  TJiesaur.  L.  G.  on  nT^pv^  for  uTepvyiov  (Matt,  iv., 
Luke  iv.).  In  the  former  line  Mr.  Hart  suggests  h  rots 
Ihiois  SvraSj  cf.  John  i.  il  ra  fSta. 

Third  Saying  (11.  a  1-2 7).  The  rendering,  *  A  man  shall 
not  hesitate  ...  to  ask  concerning  his  place  in  the  kingdom,' 
is  impossible  with  the  proposed  reading  ttjs  /Sao-tXetay  (Ox, 
Papyr.  IV.  8).  This  would  give  the  sense  '  concerning  the 
place  of  the  kingdom '  and  make  the  third  Saying  a  sequel  to 
the  second,  as  in  Rauschen's  par.  2.     The  reading  in  1.  24, 

TTcpi  Tov  Toirov  TTJi  fjiovrjs  aVTOV, 

was  worked  up  to  a^  on  p.  13,  the  word  for  'mansion' 
doubtless  occurring  to  me  the  more  readily  because  I  had 
been  thinking  of  John  xiv.  2  in  another  connexion  (p.  1 1). 
Dr.  Swete  quotes  the  verse  for  *  place '  only. 

eTTcpcoT^o-at  irapa]  Tlapd  is  used  'after  verbs  of  asking, 
receiving,  or  those  which  imply  these  ideas,'  as  atVeiy,  riKpC- 


Conclusion  33 

^(ti(r€,  C7]TovvT€s,  i7Tvv0dv€To  (N,  T).  The  nearest  approach 
that  I  find  to  napd  after  cTrepcoraz^  is  2  Mace.  vii.  2  MeAAei? 
(poiTOLv  Kal  fxav0dv€LV  rjiJL&v  {ctl,  irap*  i]iJL(av)',  but  it  seems 
unavoidable  in  1.  23. 

Fourth  Saying  (U.  27-31).    With  1.  29  f.  compare  Luke 

viii.  ly  ov  yap  €(ttlv  KpvuTov  o  ov  (fyavepbv  yez^rjo-erat,  ovh\  cltto- 
Kpv(l)ov  0  ov  ixrj  yv(t)(T6fj.  Eccles.  xii.  14  may  underlie  the 
New  Testament  teaching  on  the  subject. 

Fifth  Saying  (11.  32-42).  This  may  have  been  evolved 
from  the  Gospels,  which  record  questions  asked  by  the 
disciples;  or  from  the  Gospels  and  Col.  ii.,  iii.  (p.  17). 
Grammatically  some  prefer  subjunctives  as  vrjarevaodixcv, 
but  indicative  futures  are  also  possible.  The  precepts  in 
11.  37-40  may  rest  partly  upon  the  Johannine  writings,  but 
TTJs  d\7]d€Las  dvriyj^a-Oai  is  a  phrase  of  Plato  (Fhileh.  58  e). 

Although  avcav  for  av6p<o7r(*)v  (Log.  3)  is  possible  in  1.  40 
also,  I  prefer  Koafxov  (Log.  2).  Dr.  Swete's  expression  '  the 
results,  of  a  life  regulated  by  this  principle '  is  testimony 
to  the  naturalness  of  ((arj  in  1.  39.  In  11.  37-40  he  reads, 
*  See  that  ye  lose  not  your  reward.  Do  nothing  save  the 
things  that  belong  to  the  truth;  for  if  ye  do  these,  ye 
shall  know  a  hidden  mystery.* 

The  Logia. 

In  the  ed.  princ,  after  the  words  quoted  from  its 
sixteenth  page  (p.  28),  we  read,  *  But  the  internal  evidence 
points  to  an  earlier  date.  The  primitive  cast  and  setting 
of  the  sayings,  the  absence  of  any  consistent  tendency  in 
favour  of  any  particular  sect,  the  wide  divergences  in  the 
familiar  sayings  from  the  text  of  the  Gospels,  the  striking 
character  of  those  which  are  new,  combine  to  separate  the 
fragment  from  the  "  apocryphal "  literature  of  the  middle 
and  latter  half  of  the  second  century,  and  to  refer  it  back 
to  the  period  when  the  Canonical  Gospels  had  not  yet 
reached  their  pre-eminent  position.     Taking  140  a.  D.  then 


34        The  Oxyrhynchus  Sayings  of  Jesus 

as  the  terminus  ad  quern,  and  postponing  for  the  present 
the  question  of  the  tei^minus  a  quo,  we  proceed  to  con- 
sider the  possibility,  which  the  provenance  of  the  papyrus 
naturally  suggests,  that  our  fragment  may  come  from  the 
Gospel  according  to  the  Egyptians!  Divergence  from 
the  Gospels  is  a  sign  of  early  or  late  date  according  to 
the  nature  of  the  divergence.  The  Editors  think  that 
I  was  inclined  to  regard  the  Logia  as  mere  *  extracts  from 
the  Gospel  according  to  the  Egyptians'  {Ox.  Papyr.  IV. 
i8;  i\r.  >S.  p.  29).  I  thought  of  them  rather  as  'severally 
extracted  or  evolved  from  the  canonical  and  other  writings ' 
{Ox.  Log.  p.  81). 

Genesis  and  Date  of  the  Sayings. 

The  New  Sayings  and  the  Logia  being  supposed  parts 
of  the  same  collection,  what  was  the  redactor's  share  in 
its  composition?  In  the  Introduction  he  claims  the 
authority  of  the  risen  Lord  and  seemingly  uses  the  Fourth 
Gospel  (p.  3  f .).  Probably  he  found  the  Sayings  already 
attributed  to  Jesus  by  name  after  the  manner  of  the 
Gospels;  but  we  may  ascribe  to  him  the  systematic  use 
of  his  phrase,  *Saith  Jesus,'  and  the  editorial  /cat  (pp.  8, 
24).  In  other  cases  also  he  may  have  made  two  or  more 
sayings  into  one. 

Dr.  Swete  writes  of  the  New  Sayings, '  That  they  have 
assumed  their  present  form  under  the  influence  of  the 
Canonical  Gospels,  possibly  also  of  the  Apocalypse  and 
certain  of  the  Pauline  Epistles,  is  not  altogether  incredible, 
even  if  we  assent  to  the  judgment  of  the  editors  thcU  the 
compilation  is  not  later  than  the  middle  of  the  second 
century'  The  Editors'  terminus  ad  quern  is  still  140  A.D., 
but  Zahn  dated  the  Logia  160-70  A.  D.  {Ox.  Papyr.  IV.  15, 
17).  So  far  as  they  are  parallel  to  the  Synoptic  Gospels 
they  presuppose  them.  Logion  7  is  a  forced  combination  of 
Matt.  v.  14  in  a  late  form  with  matter  foreign  to  it  (p.  27). 
Some  things  in  them,  as  the  phrase  '  see  the  Father,' 
pointed  to  a  possible  use  of  the  Fourth  Gospel,  now  further 
attested  by  the  New  Sayings,  which,  in  brief,  draw  from 


Conclusion  35 

the  Old  and  New  Testaments,  and  in  some  measure  from 
extraneous  Greek  sources.  It  is  hard  to  fix  a  more  precise 
date  for  the  collection  than  150-200  A.  D. 

Aeyet  'Irjo-ous]  The  formula  '  Saith  Jesus '  is  not  free  from 
ambiguity, '  saith '  being  often  explanatory  and  equivalent 
to  '  means  to  say '  {Ox.  Log,  p.  76).  Derived  in  part  from 
documents,  the  Sayings  may  have  owed  something  to 
oral  exposition  by  catechists  and  homilists ;  and  a  second- 
century  Logiographer  would  not  if  he  could  have  drawn 
the  line  quite  like  a  modern  critic  between  words  of  Jesus 
and  Christian  teaching  traditionally  associated  with  them. 

By  what  short  title,  if  any,  would  the  Sayings  have 
been  known  ?  The  Introduction,  read  with  Kvptoy,  suggests 
*  Words  of  the  Lord,'  cf.  *  my  words '  (iV.  T.\  and  the  '  word 
of  the  Lord '  (0.  T.).  The  '  words '  in  Acts  xx.  ^^  are  those 
of  a  single  saying.  In  support  of  'Dominical  Oracles,' 
cf.  I  Pet.  iv.  II,  'as  logia  of  God.'  Mr.  Hart  suggests 
'  Wisdom  of  Jesus,'  comparing  Luke  xi.  49  ^  o-o(^ta  rov  deov 
etTrei^,  cf.  Lock  and  Sanday's  Two  Lectures,  pp.  ^y,  48.  The 
title  so  used  would  account  for  its  rarity  among  early 
Christians  as  a  name  of  Ecclus.,  which  they  usually  called 
'  Wisdom  of  Solomon.' 

The  'Lost  Gospel.' 
Lines  10-23.    In  respect  of  space  the  proposed  tl  ivhf't; 
Kai  makes  a  very  good  ending  for  1.  1 2.     With  the  faulty 

ace.  Tl  cf.  Log.  2  t6v  koo-ixov.  The  Greek  of  11.  17-23  is, 
XiyovcTLV  av\T(o  ol  iJLa6r}Tal  avTov*  \  irore  fifuv  €jtx^a|i^T)s  eo-et 
Kol  woVe  I  o-e  oyjrofxeda;  XiyeC  \  orav  iKhva-rja-Oe  koI  \  fMrj  at- 
axvv6rJT€.  In  the  translation  unclothed  (p.  22),  instead  of 
'stripped'  [N.S.  p.  40),  was  meant  to  be  allusive.     See 

1  Cor.  XV.  37  f.  bare  grain  .  .  .  but  God  giveth  it  a  body ; 

2  Cor.  V.  2-4  .  .  .  not  for  that  we  would  be  unclothed,  but 
clothed  upon.  Philo,  De  Fhilanthr.  (M.  ii.  387  f.),  describes 
the  soul  of  Moses  at  his  death  as  denuded  of  the  body. 
Cyril  of  Jerusalem  in  Catech.  xviii.  20  warns  against  the 
heretics  who  taught  that '  the  garment  of  the  body '  (Gr. 
Xf-TCtiv,  Jude  23)  is  alien  and  not  part  of  a  man's  self.     In 


36        The  Oxyrhynchtis  Sayings  of  Jesus 

Herm.  Poeniandr,  chap.  x.  16  the  Nous  at  death,  it  is 
said,  puts  off  the  hbvfxaTa  and  takes  a  body  of  fire. 

Lines  24-38.  The  remains  of  these  lines  are  read  as 
below  in  Ox.  Papyr.  IV.  23  f.,  the  fragments  from  1.  29 
being  the  beginnings  of  lines, 

24     TIN.     COTINO).     OCMO).     H.     CTIN  . 

29     0.    A€.     0.     TA.     nr.     KA.     N.     KA .     HM .     CI. 

The  reply  to  the  disciples  may  or  may  not  have  con- 
tinued after  ala-xwdiJTc.  ^(ureiv^  (1.  25)  suits  a  description 
of  ra  eaxara  in  terms  of  ra  irp&Ta  (p.  22).  On  the  primal 
light  hidden  away  for  the  righteous  in  the  age  to  come 
see  SayiTigs  of  the  Jewish  Fathers,  p.  57  f.,  1897.  Gen. 
Rab.  XX.  12  on  Gen.  iii.  21  quotes  a  reading  'coats  of 
light'  for  skin ;  cf.  Ps.  civ.  2  vrith  light  as  with  a  garment. 
The  Targums  call  the  clothes  glomous  ("ipn). 

*Hhv6(rfx(D,  fragrant,  in  1.  26  would  go  well  with  <^£or€trw. 
In  the  Passio  S.  Perpetuae  (Texts  and  St.,  vol.  i.)  the 
martyrs  are  borne  aloft  to  *  as  it  were  a  garden  with  trees 
of  rose  and  all  manner  of  flowers/  and  next  they  come 
to  a  place  with  walls  built  as  if  ^k  </)a)ro9,  of  light.  In 
the  last  complete  canto  of  the  Faerie  Queene  Dame 
Nature's  raiment  is  as  dazzling  as  the  transfigured  Christ's, 
and  the  earth  beneath  is  dight  with  flowers,  which  '  sent 
forth  odours  sweet.' 

Lines  41-50.  The  end  of  the  note  on  11.  41-6  (p.  23)  is 
from  the  Guardian  (rev.  of  iV.  S.),  which  also  reads  11.  46-50 
as  I  had  done  some  time  previously. 

Why  should  this  Fragment  be  imagined  to  be  part  of 
a  Gospel  ?  To  its  one  question  and  answer  correspond  the 
like  in  the  second  and  fifth  New  Sayings;  and  the  con- 
tents of  its  sections  beginning  at  11.  i,  17,  41,  46  properly 
belong  to  such  a  variety  of  contexts  that  I  can  only  see 
in  it  another  selection  of  Sayings  of  Jesus. 


Oxford  :  Printed  at  the  Clarendon  Press  by  Hob  ace  Hart,  M.A. 


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